The Temple of Solomon Portrayed, History · Chapter 4
CHAP. IV. Concerning the Veſſels, Ʋtenſils, and other Ornaments of the Temple.
THat we may proceed in ſome orderly method; let us firſt place the Heavenly Houſhold-ſtuff, within the Covered Temple; and after that, the ſeveral Utenſils in their Courts.
Within the covered Building, there were two Ground-Rooms, and a Porch: In each whereof, we ſhall find rare and magnificent Ornaments; for the glorious Majeſty of Heaven was pleaſed to keep houſe among the Children of Iſrael, having His Preſence-Chamber in the Sanctuary, and His Privy-Chamber in the Oracle.
The Figure of the Cherubims, and Palm-trees.
IN the Oracle, or Holy of Holies, ſtood theſe following things:
The View of the Ark of the Covenant.
THE matter of the Ark read to be Shittim-wood, that grew plentifully in Arabia, and eſpecially in Abel-Shittim, in the Plains of Moab, Numb. 25.1. & 33.49.poſſibly taking its name from that place, where was the 42d Manſion of the Iſraelites. The quantity of the Ark was not large, being in length but 2 Cubits, and ½; in breadth and heighth equal, viz. One Cubit and a half: It was over-laid with pure Gold within and without, and had a Crown of Gold round about.
It had four Golden Rings, two on each ſide, cloſe by the four corners, with two ſtaves made of Shittim-wood,Exod. 37.1-6. 1 King. 8.6, 7, 8. and over-laid with Gold, for the Levites to carry it in the Wilderneſs: which very ſtaves were brought into the Temple, to remember the people, that if they brake God's Covenant, the ſtaves yet remained within the Rings of the Ark, even in the fixed Temple, ready to bear away the Symbole of God's gracious preſence from them.
2 Chron. 5.10. Exod. 32.15, 16. Exo. 32.15. & 34.4. Deut. 10.3. Deut. 10.8. 1 Kin. 6.19. Exo. 34.28. 2 Chro. 6.11. 1 King. 8.9. 2 Chro. 5.10.In this Ark there were the two Tables of Stone, which Moſes put therein at Horeb, whereon were engraven the Ten Commandements, not as they are uſually painted in Churches on two ſides onelyonly, but on all the four ſides of the Stones. It was the Work of God. It ſeems they were not very ponderous and large: becauſe Moſes carryed them both in one hand. They were called the Tables of the Covenant, (and the holy Ark wherein they lay, the Ark of the Covenant) becauſe they contained the Ten Commandements; which if they kept, God made a Covenant with them to bleſs them. There was nothing elſe put within this Holy Cheſt, as is expreſly declared in two ſeveral places of Scripture.
The Mercy-Seat.
Over this Holy Cheſt, containing the Stone-Tables, there was laid a covering of pure beaten Gold, called, the Mercy-Seat, equal in its meaſures of length and breadth,Exod. 37.6. to the Ark; and was placed betwixt the Stone-Tables, and the Cherubims: between whoſe Wings, God's Majeſty is ſaid to ſit. It ſignified Jeſus Chriſt, the Mediator betwixt God and Us, interpoſing between God's Wrath and our Perſons, who have broken the Commandements that lay within.
The Cherubims.
Exod. 37.7.On the two ends of this Mercy-Seat, ſtood the two Cherubims of Moſes, both of Beaten Gold: Their Name is deduced from foreign to Ride, as ſome think; becauſe God is ſaid to ride and to ſit between the Cherubims, Pſal. 99.1. Their Forme or Figure was in the ſhape of young men; as ſome apprehend from that place of Scripture, which mentions a young man ſitting on the right ſide of the Sepulchre of our Bleſſed Lord, in a long White Garment, Mark 16.5. The ſame which the Holy Evangeliſt Matthew calls the Angel of the Lord, Math. 28.2. Such alſo were the Apparitions of Angels, in the days of the Ancient Patriarchs, as is generally received. [Theſe Cherubims were made out of one Piece, even out of the Mercy-Seat were they made: Exod.37.8.] So that by theſe words thus repeated, it ſhould ſeem, that the Mercy-Seat, and the Cherubims, were made out of one and the ſame Beaten-Piece of Gold: which ſhewed the conſtant attendancy of the Angels upon Jeſus Chriſt.Heb. 2.7. They ſtood upon it, 1. Noting, that our Lord, according to His Humane Nature, was made a little lower then the Angels. Their faces are ſaid to be oppoſite one to the other, and made looking down upon the Mercy-Seat, noting their deſire of underſtanding the Myſtery of Chriſt's Incarnation. 2. They ſtood upon the Mercy-Seat, ſhewing that Chriſt was the Baſis,1 Tim. 5.21. Jud. 6. v. or Foundation, of the ſtanding or confirmation of the Elect Angels, that forſook not their firſt eſtate. They ſpread out their Wings on high, noting their prepared alacrity to fly on the Meſſages of God; and they ſtood covered with their Wings over the Mercy-Seat: Some think, and perhaps not improbably, according to ſome of the Prophetical Viſions, that theſe Cherubims had four Wings: two whereof were lifted up on high, and two covered their feet,Iſa. 6.2. being a modeſt expreſſion of the Holy Spirit. But it's clear out of that place in Exodus, that their faces were one to the other; that is, one lookt Southward,Exod. 37.9. the other Northward; and their Wings alſo ſtretcht North and South, their faces being inward. Whereas Solomon's Cherubims ſtood on the Ground, and their fuces were towards the Houſe; not inward, as our Tranſlation reads it; but as the Hebrew foreign and their faces were towards the houſe; 2 Chr. 3.13.Baith being taken for the Holy Place, and Debir for the Oracle: So that their, Faces were toward the Holy Place, looking Eaſtward, downward out of the Oracle, into the Sanctuary.
There were then, beſides Moſes his Cherubims ſtanding up the Ark,2 Chr. 3.13. v. 10. 1 Kin. 6.23. v. 28. 2 Chron. 3.11, 12, 13. two other Cherubims ſtanding on the Ground, made (as we read it) of Image-work. The material was of Olive-Tree, and overlaid with Gold. Each Wing, of each Cherubim, was five Cubits long. All four Wings being extended to the length of Twenty Cubits, viz. the whole breadth of the Oracle. The two inward a Wings touched each other; and the two ends of the outward Wings touched the Wall of the Houſe. The height of each of Solomon's was Ten Cubits a piece; under whoſe two inward Wings, ſtood Moſes his Ark and Cherubims: Theſe four Cherubims are likened, in Scripture, to a Chariot of four Wheels, whereon the Divine Majeſty did ſit, and utter his infallible Oracles,1 Chron. 28.18. Pſal. 99.1. and are called therefore the Chariot of the Cherubims; though ſome think each of theſe greater Cherubims ſtood upon a Chariot, and therefore called ſo: But the Text doth clearly ſpeak out, that they ſtood on their feet, 2 Chron. 3.13. which is conceived to be meant not onelyonly of their Erect Poſture;2 Chron. 5.7. but alſo of their Situation upon the Golden-Floor; whereas the other two ſtood on the Ark.
Beſides the Ark, and theſe its Appurtenances, there ſeems (by the Epiſtle to the Hebrews) that within this moſt Holy Place was laid the Pot of Manna, and Aaron's Rod that budded.Heb. 9.4. Numb. 17.10. For ſo (that there may be a clear Reconcilement of Scripture) we muſt underſtand the Author of that Epiſtle, (by the Relative foreign) to make a Reference to the Oracle, or Holyeſt of all, mentioned in the third Verſe, and not the Ark: which relation of a Pronoun, to a remote Antecedent, is not altogether unuſual amongſt even ſome Learned Authors. There be ſome that think, poſſibly, they were in the Ark till Solomon's time; and then, by Divine Appointment, laid in ſome other place. For why ſhould Scripture ſay expreſly, in two places, they were not in the Ark, ſeeming thereby to imply ſome change,1 King. 8.9. 2 Chr. 5.10. as to this particular: which if ſo, then the Epiſtle to the Hebrews, ſpeaking of Moſes's Tabernacle, may conſiſt more Grammatically with it ſelf, and other Scriptures, if this may be the true mind of the Spirit.
The Golden Cenſer of Aaron, alſo, was laid up in ſome place near the Ark, for which the fore-cited Text is as clear as for the other. We read alſo of five Golden Emerods, and five Golden Mice, dedicated by the Lords of the Philiſtims unto God, when they were ſmitten for their ſin; which were put up into a Coffer, and ſent with the Ark, as a Memorial of God's Vengeance, and of their Deliverance. But whether they were conveyed into the Holyeſt Place, with the Ark, and reſerved unto Solomon's Temple, is one of the foreign, and therefore we muſt leave it for a clearer Diſcovery. In the time of Moſes, there was alſo the Book of the Law, called, by ſome, the Deuteronomion, laid on the ſide of the Ark: But whether or no it was placed there in Solomon's dayes, we do not read: yet we find in Joſiah's Reign, when the Temple was purged, the Book of the Law was found in the Temple by Hilkiah the Prieſt; though no expreſs mention be made of the Oracle.
Of the Veſſels and Ʋtenſils in the Sanctuary, or Holy Place.
WE ſhall diſpoſe theſe in the ſame order, that the Scripture mentions them; that is, Firſt, the Altar of Incenſe; Then the Tables and the Candleſticks; as may be ſeen, 1 King. 7.48, 49. and 2 Chron. 4.19, 20.
The Altar of Incenſe.
As to the Golden Altar of Incenſe, it's firſt requiſite to clear it up, that it was placed in the Sanctuary without the Oracle and its Vail. In Moſes his Tabernacle, it's clear, that it had ſtood without the Vail. For Moſes having placed the Ark, lets down the Vail, and then places the Table Northward, the Candleſtick Southward, and this Altar before the Vail;Exod. 40, 3, 21, 23, 26. that is, at the upper end of this Room juſt in the middle before the Vail. But a clear Inference we have out of Leviticus, where, upon the Expiation Day, the High-Prieſt was to take a Cenſer full of Burning-Coals of Fire from off the Altar before the Lord, and his hands full of ſweet Incenſe beaten ſmall, and bring it within the Vail.Lev. 16.12.
If the Altar ſtood within the Vail, then it were abſurd to ſay thus, that Aaron took a Cenſer of Coals from off the Altar within the Vail, and brought it within the Vail. But when as its Poſition was without, it's properly ſaid, that with theſe prepared things he went from the Altar into the Oracle within the Vail, to burn ſweet Odours. Again the Text ſays, that after the High-Prieſt had done ſprinkling the Mercy Seat, with the blood of the Bullock, and the Goat, 7 times, that he ſhall go out unto the Altar, that is before the Lord, and put blood upon its Horns, and ſprinkle it 7 times. If ſo be then Aaron muſt go one of the moſt Holy Place, before he can come to this Altar: It's evident,Lev. 16.18. that the Altar did not ſtand within the Vail. Thus much I deſired to add, to that common and urgent Argument, of the daily burning of Incenſe by every inferiour Prieſt, in his courſe upon this Altar, who could not have admiſſion within the Oracle, being open onelyonly once a year, and to the High-Prieſt onelyonly on the ſolemn day of Expiation. For ſo we find the High-Prieſt, and eighty inferiour Prieſts, with King Uzziah, at this Incenſe-Altar; who durſt not go into the Oracle, 2 Chron. 26.17. Now that Solomon's Altar was placed alſo in the Holy Place, appears by the Text alleadged, which ſays it was ſituate by the Oracle, implying, that it was not within it, 1 King. 6.22.
There is nothing worth anſwering, that I know of, which can be oppoſed, but that foreſaid place of the Apoſtle, where it's ſaid,Heb. 9.4. concerning the Golden Cenſer, that it was in the moſt Holy Place. To which, I ſay, either it is to be underſtood of that Cenſer, that was thus brought into this Oracle within the Vail once a year by the High-Prieſt, and ſo may be truly ſaid to be in the Oracle, though not conſtantly, yet at ſolemn times; or elſe we muſt think of ſome other Interpretation. For whereas this may be conceived by ſome but an evaſion; becauſe the Apoſtle ſeems by the word foreign not to note a Temporary, but conſtant poſſeſſion, not onelyonly ad uſum, but ad ſitum: for that the very ſame word, foreign, in the ſame verſe, is ſpoken of the Pot of Manna, which, who knows not but continued many 100 years within the Pot. There be ſome, therefore, would expound the word, foreign, for the Altar of Incenſe it ſelf: But are forced to do violence to the word. For in all the Septuagint Bible, I think they cannot manifeſt one place, where it is by them put for the Altar, whoſe Greek it's known, that the New Testament Pen men chiefly follow. Nay, in its native ſenſe, it ſignifies Incenſe onelyonly, and, by a Metonomy, the Cenſer wherein it was put. But to admit a double Trope to ride upon one word, is as harſh, as rare. Wherefore, to reconcile this place to the Old Teſtament, I take it to ſignifie a Cenſer: For ſo the Epithete [Golden] challenges it from its native ſignification of Incenſe: And I humbly conceive, that poſſibly we may underſtand by it the Cenſer of Aaron, wherewith he burned Incenſe, when two hundred and fifty men, with their Cenſers, were appointed, by God, to try with him,Numb. 16.17. who it was that God had appointed to that Office. After the two hundred and fifty men were conſumed by Fire,Ver. 25. Ver. 38. their Cenſers were hallowed, and Plates made of them for the Altar, for a ſign to the Children of Iſrael. Now, though the Text in Numbers does not tell us that Aaron's Cenſer was particularly laid up: yet, if we interpret this place in the Hebrews of that Cenſer, it is no way repugnant to any Scripture, nor to the Analogy of Faith: But helps exceedingly to inlighten and reconcile that place. I am the more induced to incline to it, becauſe it is joyned with two other things, viz. the Pot of Manna, and Aaron's Rod: both which were laid up there, as a token of their Murmuring and Rebellion againſt the Lord, being two miraculous Effects, which God produced preſently, upon their murmuring, to demonſtrate the Omnipotent Preſence of the Divine Majeſty, againſt whom, and His inſtituted Miniſters, they had ſo grievouſly murmured. So then, after this grand murmure of Korah, there being two Miracles produced; the one, the ſwallowing up of many in the Earth; the other, the burning of two hundred and fifty, by fire, from Heaven: for the remembrance of it, this Cenſer, poſſibly, was added, as another Token, together with the Pot of Manna and Aaron's Rod, to be laid up in the Oracle before the Lord. There is nothing to be objected againſt this ſenſe, but that becauſe the Altar of Incenſe is omitted, ver. 2. therefore it's brought in ver. 4. and to be underſtood to be within the ſecond Vail, quoad uſum, onelyonly. To this I anſwer, That the Altar ſtanding without the Vail, Aaron might take this Golden Cenſer that lay within the Vail, and with it taking Fire-Coals off the Altar, and Incenſe in his hands, come and perfume the moſt Holy Place. I dare not be peremptory, in this point; although that a certain Golden Cenſer lay in the Oracle, conſtantly within the Vail, according to the expreſs terms of the Apoſtle, is the mind of Learned Mr. Weemſe, in his Expoſition of the Ceremonial Laws, pag. 48. However it be, I ſubmit my Conjecture to all ſober and learned perſons; having, I hope, before evinced the true Poſition of the Altar of Incenſe, to be without, but near the Vail, which we now proceed briefly to deſcribe.
Exod. 30.1-10.The Altar of Incenſe, which Moſes made, was, for matter, of Shittim-Wood, and over-laid with pure Gold round about. For form, four-ſquare: For quantity or meaſure, two Cubits high: And as for length and breadth, one Cubit in each. It had a Crown of Gold round about, four Horns, two Rings, and two Staves. There be ſome hold, that Solomon caſed the ancient one of Moſes with Cedar, and ſo made a larger over it. A pretty fancy quickly vented: Whereas we ſhall find expreſly, that Solomon made one compleat.
1 Chron. 18.28. 1 King. 8.4, 6. 2 Chron. 5.5, 7.For, firſt, we read, that David prepared refined Gold, by weight, on purpoſe for the Altar of Incenſe. Beſides, when the Scripture ſays, that the Prieſts brought up the Ark, and all the Holy Veſſels of the Tabernacle; It mentions onelyonly the carrying of the Ark into the Temple, though Negative Authority is not abſolutely Cogent; yet when as Solomon is written to have made another, and this is not mentioned to have been brought into the Temple, but rather laid up in ſome of the Chambers, I think we may ſafely ſhut Moſes his Altar out of this pregnant Belly of Solomons. That Solomon made one, is expreſly mentioned in two diſtinct places; and in a 3d place,1 King. 7.48. 2 Chron. 4.19. 1 King. 6.20, 22. that the inward material was of Cedar, and over-laid with Gold. How large it was, we read not, if we may double the quantity of Moſes his Altar, it may be we may not tranſcend the limits of Truth: but it is beſt of all to be ſilent with Scripture.
The Tables of Shew-Bread.
IN the next place ſucceed the Golden Tables of Shew-Bread: as to which,1 Chron. 48.16. 1 King. 7.48. 2 Chro. 4.8. we find Gold prepared for them by King David; as alſo Silver; for the Tables of Silver, whoſe uſe of ſituation we ye… read not. In the Kings we read but of one Table: But, in the Chronicles, we find expreſly ten in number; together with their Situation, five on the right, and five on the left ſide of the Sanctuary. The Deſcription of Moſes his one Table may be ſeen at large in the Book of Exod. But the Dimenſions of Solomon's we have not; though poſſibly double to his,Exod. 25.23-29. accordingly as the place wherein they were ſet was double to his in capacity. Some think that Moſes his Golden Table was one, and the nine reſt were according to that cize, wherein we ſhall be utterly ſilent.2 Chron. 4.19. Dr. Lightfoot, c. 14. §. 5. Lev. 24.7. Exod. 25.29. The uſe (we read) was to ſet the Shew-Bread upon them. On each Table, there were ſet twelve Cakes, ſix in a Row, one upon another. They were ſquare, and not round, as uſually figured, with a Golden Diſh of Frankincenſe, on the higheſt Cake, with Spoons, Covers, and Bowls of Gold. The Form of this Table, exhibited in the Draught, is according to Arias Montanus, the difference therein being onelyonly, as to the length of the Cakes, which lay overthwart, exceeding the breadth of the Table, as ſome conceive. We have added a little Coronet onelyonly to the Brim of the Table; as we read, Exod. 25.25.
The Golden-Candleſticks, ten in number, the ſame with this in view.
The laſt things to be mentioned, are the Candleſticks.1 King. 7.49. Exod. 25.31. 1 Chron. 28.15. 2 Chron. 4.8. 1 Chron. 8.15. Their matter was of pure Gold prepared by King David. Their faſhion, probably, like that of Moſes. Their number was expreſly ten. Their ſituation was five on the right ſide, and five on the left ſide of the Houſe, that is, of the Sanctuary, even as in Moſes Tabernacle; the Lamps are ſaid to ſhine without the Vail of the Teſtimony, Lev. 24.3. In their height, and the extenſion of their Branches, Scripture is ſilent; Beſides theſe, there is mention made of Silver Candleſticks deſigned by David, but how large, and where placed, or uſed, the ſacred Leaves do not inform us.
The Figure of the Candleſtick here preſented, is according to Learned Montanus his Conjecture upon the Moſaical Deſcription. We have varied in the Foot onelyonly, taking our pattern from the Figure of that Candleſtick, which the Roman Emperour brought from Jeruſalem in triumph; the faſhion whereof, in ſome good meaſure, pourtrayed on Stone, is, as I remember, yet remaining, or very lately, at Rome; and drawn forth to the life by Villalpundus, in that noble Book of his, concerning Ezechiel's Temple.
Beſides all this, for the ſervices of the Golden Altar, the Tables and the Candleſticks, there were many excellent Veſſels of pure Gold, made by Solomon, which were appointed by his Father: as an 100 Baſons of Gold, Bowls, Ce…ſers, Cups, Flowers, Lamps for the Candleſticks, Snuffers, Spoons, Tongs, and all of pure Gold, beſides ſome Baſons of Silver; as may appear to them that will examine theſe enſuing places, 1 King. 7.49, 50. 1 Chron. 28.13.17. and 2 Chron. 4.8, 20, 21, 22.
The two Pillars ſtanding in the Porch of the Temple.
1 King. 7.15. Jer. 52.21. 1 King. 7.19NExt, in view, come the two famous Pillars which ſtood in the Porch of the Temple; and were, for Matter, Braſs; for Form, Cylinders; for Height, 18 Cubits a piece; for Compaſs, twelve Cubits; for Diameter, about four Cubits, which is conceived to be the meaning of that expreſſion, That they were four Cubits in the Porch, that is, the Chapiters were four Cubits Diameter, and ſo the Braſs Cylinder under them, taking up ſo much ground-room in the Porch. But ſome there be, who would have the meaning to be this, that the Lilly-Work, which hung over the Pillars, was four Cubits deep round about the Chapiters. Indeed, the Chapiters ſeem to be of an Oval Form, for, their Diameter, in their middle, was four Cubits, and their Height five, if we compare the 1 King. 7.1.6. with the 19. ver. For having declared the meaſures of the Pillars, ver. 15. He proceeds to deſcribe the Meaſures & Ornaments of the Chapiters, & tels us v. 16. that the height of each was five Cubits; and then mentioning ſome of their Ornaments, goes on to tell us, that the top of the Pillars (where they were placed) was of Lilly-Work, and that the Chapiters thus ſituated on the top of the Pillars, which had a compaſs of Lilly-Work at their upper edge, were four Cubits, that is, in their middle Dimetient Line, and ſo were about twelve Cubits round, like unto the Pillar beneath. So that we may read and point the 19th verſe thus, [And the Chapiters which were on the head of the Pillars of Lilly-work, were in the Porch four Cubits] that is, did comprehend in the Line meaſuring their Belly, as much as would take up four Cubits on the Floor of the Porch. So that foreign Opus Lilli, is by appoſition to be conſtrued with foreign Caput Columnarum; and the other words. [Four Cubits in the Porch] are to delineate the quantity of theſe Chapiters that ſtood on the Lilly-wrought head of the Pillars. The Accounts for this Conſtruction may be two-fold.
Firſt, becauſe this Verſe aimes not, at the mention of the Lilly-work on the Pillars: for if it did, then were it ſuperfluous to mention it again, as a particular work by it ſelf, v. 22. Wherefore it ſeems, that this verſe aims rather at the Deſcription of the Chapiters ſet upon that Lilly-work, which are the principal things, and ſo more nicely deſcribed, the Lilly work being but an Ornament. But,
Secondly, if the hole of the Chapiter reſting on the Pillar with this Lilly-work ſuſtaining it, were as large as the Pillar it ſelf, as is affirmed by ſome, to let in the top of the Pillar; and that this Lilly-work on the top of the Pillar, in a circling Border, ſtood out four Cubits in the Porch, at the bottome of the Chapiter, faſtned to the top of the Pillar, then will there ariſe twelve Cubits Diameter, that is, four of the Pillar, and four on each ſide of this Lilly-work, and ſo the pillars will be ſhut out of the Porch, which was but ten Cubits broad, 1 King. 6.3.
On the top of the Pillars then were two Chapiters, of five Cubits higher then the Pillars with Nets of Checker-work; and each Pillar had ſeven Wreaths of Chain-work, with two Rowes of Pomegranates; in each Row,2 Chr. 4.12. 1 King. 7.16. 1 Kin. 7.41. Jer. 52.23. 2 Chr. 4.13. 2 Chr. 3.16. 1 Kin. 7.42. 2 Chr. 3.15. one hundred; but ninety ſix onelyonly could be ſeen by thoſe that ſtood upon the Pavement of the Porch. So that there were on both Chapiters four hundred goodly Pomegranates in all, which were put upon Chains in two Rows. Both Pillars, joyned together in their meaſure, were but thirty five Cubits high, that is, twice eighteen, bating one Cubit, becauſe each Chapiter did ſink half a Cubit within the Socket of the Cylinder for their faſtning. So that each Pillar, with its Chapiter, was twenty two Cubits, and ½ high. The Pillars ſeventeen, and ½, and the Chapiter five: Whereas 'tis ſaid, each Chapiter was but three Cubits high,2 Kin. 25.17. Dr. Lightfoot. pag. 61. &c. it's to be underſtood of the ſtately Embroidery, and Ornaments of Net-Work, Chains, and Pomegranates, which were at the beginning of the third Cubit. Thus being fitted and prepared, they were placed within the Porch; the Pillar on the right ſide that is, the South was called Jachin, being the future Hiphil from foreign ſtabilire, He ſhall eſtabliſh: noting the fixedneſs of this pillar upon its Foundation,1 King. 6.21. and that on the left hand, or on the North ſide, was called Boaz, in Hebr.—foreign.1 King. 7.21. 2 King. 25.13. Rev. 3.12. being compounded of foreign in it, and foreign ſtrong, or potent, from foreign to ſtrengthen, or fortifie: Denoting the ſtrength and firmitude of that ſtately piece of Braſs. Theſe famous Pillars, though never ſo ſtrong, were broken in pieces, and conveyed to the City of Babylon; but Saints, that are Spiritual Pillars in the Houſe of God, ſhall go no more out of that Heavenly Temple.
The Altar of Braſs.
Of the Veſſels in the Prieſt's Court.
THe moſt uſeful of all the Spectacles in this Court, and which fell under daily imployment, was, the famous Altar of Braſs,2 Chro. 4.1. 2 Chro. 8.12. Joel 2.17. 1 Chr. 28.17. 2. Chr. 4.11. 1 King. 7.45. Exod. 20.25. Deut. 27.5. Exod. 20.26. which was twenty Cubits long, twenty broad, and ten in height. Its Situation was before the Porch, that is, full Eaſt of it, whereon the Sacrifices were offered to God. The place of it is confirmed by that paſſage of the Prieſt's weeping between the Porch and the Altar. As to the Sacrifices, we read of many Inſtruments that were made for them; as Fleſh-hooks of Gold: alſo Pots, Shovels, and Baſons of bright Braſs. Two things I would add; Firſt, that probably, this Altar was made within of Stone, but unhewen, according to God's command, and placed over with Braſs. Secondly, That whereas God had commanded the Prieſt ſhould not aſcend by ſteps to his Altar, and ſeeing this of ten Cubits was ſo high, as far exceeded the ſtature of the calleſt High-Prieſt: ſome think it was but three Cubits high, as the Altar of Moſes was (where, by the way take notice, the ordinary ſtatute of man being but ſix foot, as Vitruvius, and others, have of old written, that is, about two yards of our meaſure; and this Altar being but a yard and half, we learn ſomething of the quantity of a Cubit; whereof otherwhere) Now that it is ſaid to be ten Cubits high, it is to be underſtood, ſay ſome, in reſpect to the Court of the people, which was ſeven Cubits lower then this of the Prieſts. But I rather incline to think, there was, as under the ſecond Temple, an eaſie aſcent by a declivity on the South ſide, though not by ſteps.
The Brazen Scaffold.
Next ſucceeds the Brazen Scaffold, whereof we have given no Icon, or Pictural Figure, becauſe it was not of ſacred uſe in it ſelf,2 Chr. 6.13. Exod. 27.1. & 38.1. but onelyonly ſerved the King in his Temple-approaches unto God, As to its Deſcription then it was five Cubits long, five broad, and three high, being exactly, according to the proportion of Moſes his Brazen Altar, I cannot ſay, 'twas the ſame, becauſe the Text ſpeaks expreſly, that Solomon made it for to ſtand upon, and kneel in prayer at the ſolemn Dedication of the Temple. Neither will I be peremptory, that it ſtood in this Court of the Prieſts: though theſe paſſages of Scripture ſeem to favour it.
Firſt, the Author of the Book of Chronicles acquaints us, that it ſtood in the middeſt of the Court, and that Solomon being upon it,2 Chr. 6.13. v. 12. is ſaid to ſtand before the Altar of the Lord: which Altar, together with the Court and Temple, he was now about to hallow with his prayers and ſacrifices. So that, as the Altar of Incenſe is ſaid to be before the Oracle: and the Altar of Braſs before the Porch, that is, Eaſt of them, and nigh to them: ſo this, before the Altar, ſtood Eaſt of it, but nigh unto it.
Secondly, The Scripture ſayes, that after prayer (which was made upon this Scaffold) He aroſe from before the Altar, which implyes, his nearneſs to it, according to the uſual Hebraiſm of that phraſe.1 King. 8.54. Now whereas it may be here objected, that the King being no Prieſt, might not enter into that Court.
I anſwer, though ordinarily he might not, as ſome conceive; yet upon extraordinary ſervice, it's probable Solomon might and did. Nay, being at the Dedication, to offer Sacrifices, (that is, by mediation of the Prieſts ſervice) why might not he draw nigh to his Sacrifices, as well as any private man in his particular time of offering up any Sacrifice to God.2 Chro. 7.7. Dr. Light-foot, ſecond Temple, pag. 283. However, in the placing of this Utenſil, I freely ſubmit to the cenſure of the Learned, in Jewiſh Antiquities: as alſo whether Adrichomius, in his Holy Land, placing it in this Court. pag. 161. annexing a citation of Hierom to that purpoſe, is to be truſted in this particular; an Author, I confeſs, ordinarily too magiſteriall in his aſſertions.
To conclude, It is ſuppoſed, that the King's Pillar, mentioned in the Sacred Story, was annexed to this Scaffold, whereon the King did ſit or ſtand, or kneel as occaſion was, before the Altar. Of which you may read in the life of Joaſh, and Joſiah, Kings of Judah, 2 King. 23.3. In the life of Joaſh, it is particularly written, that the King ſtood at his Pillar, in the en…ring in, 2 Chron. 23.13. that is, near the entring into the Prieſts Court. For if we carefully obſerve the 10th verſe we read, that the people, with their Weapons, were placed along by the Temple and the Altar, round about the King: and where ſhould this be, but in the Prieſts Court, where the Covered Temple, and the Altar ſtood. Beſides, to remove one Objection theſe people, verſe 10. are called the Levites, with their Weapons compaſſing the King, verſe 7. Beſides, after this, when Athaliah was come into the Houſe of the Lord, that is, the firſt Court, verſe 12. She looked, and ſaw the King ſtanding at His Pillar near the Entry of the ſecond Court, v. 13. and cryed, I reaſon, Treaſon. Then Jehojadah brought the Captains of the Hoſt, v. 14. that were about the King in the Inner-Court, out into the other Court, and purſued Athaliah, and ſlew her. But I freely reſign up this Conjecture, to the Learned and diligent Inquirer.
The Brazen-Sea
THe third Utenſil to be mentioned, is the brazen Sea, ſometimes called the molten Sea of Braſſe, a moſt rare and admirable piece: caſt in the clay ground between Succoth and Zarthan, in the plains of Jordan. For the matter;1 King. 7.46. it was of pure bright Braſſe: For form, Villalpandus following Joſephus apprehends it to have been hemiſpericall:In 1 King. c. 7. p. 158 edit. Meur. 1 King. 7.23. ſo doth Procopius Gazeus in his notes upon the Kings, foreign. To this agrees Torniellus in his annals, &c. which conjecture they conceive to be favoured and countenanced by that expreſſion of Scripture which tells us that it was round all about. But ſome more properly expound that expreſſion of the brim onelyonly, whereas beneath it might be fourſquare: becauſe we read of twelve Oxen on which it reſted: Every 3 Oxen faceing each of the four winds, and having their hinder parts inward, under each ſquare of the bottom of this great Veſſell, and thence do conjecture, that for three Cubits high it was fourſquare, and for the 2 higheſt Cubits it was round. Petrus Commeſtor in his Hiſt. Scholaſtica, hath yet another conjecture about the externall form of this Veſſel in Reg. l. 3. c. 18. viz. That in its deſcent from the brim, it was continually narrower by degrees to the very bottom: So that in its fundus a line of ten Cubits would compaſs it about. Whence he learnt it, or how he can prove it, he doth not mention.
If either of theſe opinions ſhould prove true, then Villalpandus his inference, of the meaſure of the Hebrew Cubit, deduced from the compariſon of the cubitall dimenſions of this Veſſel with, and proportion to the number of Hebrew Baths contained within, it will be greatly weakned.
We will not yet at preſent bid an utter farewell to Villalpandus his Cubit, raiſed from his apprehenſion of the figure and ſhape of this Veſſell as ſphaericall: Although it doth not conſiſt with the Quantity of a Cubit or a Bath, deduced from other foundations: On which, as a more certain ground, we may build the Extent of the cubitall meaſure, and the capacity of this Veſſell, according to the method propoſed by Agricola, in his Tract De reſtituendis Ponderibus & Menſuris, and by learned Mr. Greaves, at the end of his Roman Foot, which is this, that from the externall meaſure of ſome cubed Veſſell of the Hebrews, we may find the quantity of the Cubit, and conſequently of the Bath, and thereby at length prove that this Veſſell was not foreign but rather foreign, or like a cone cut off in the midſt. But this I leave to another diſquiſition.
Beſides, as to Villalpandus, it ſeems that according to his own hypotheſis of a hemiſphaericall figure, he commits a groſſe paralogiſm in multiplying half the circumference,30 Semicubits. 10 Semicubits. 300 The Area of Semicubits. 15 Cubits. 5 Cubits. 75 Area. thirty, by half the Diameter, ten, to find the Area: And then the Area, ſo found, he multiplies by the third part of the Diameter, all which he performs by ſemi-cubits, which I ſhall manifeſt onelyonly as to the Area at preſent. For if multiplication be made by ſemi-cubits, then the Area will prove to be 300 ſemi-cubits, and conſequently 150 Cubits, whereas if you work it by entire Cubits, there iſſues but 75 Cubits of the Area of the great circle, whoſe circumference is 30, and Diameter ten,1 Kin. 7.23. as this Brazen Sea is deſcribed to be, which is only laid down in round numbers, & not according to exact geometrical proportion. But to leave this at preſent.1 Kin. 7.26. The capacity of this Veſſel in one place is ſet out at two thouſand Baths,2 Chron. 4.5. in another at three thouſand. Which is thus ſolved by ſome learned men, that the ordinary filling was onelyonly with two thouſand Baths, but if you would fill it up to the very brim, it would then contain three thouſand, which ſolution the Hebrew phraſe in the Chronicles ſeems to import clearly foreign, Fortificans, Batos ter mille continebat; If you ſtrengthen or fill up its meaſure it contained 3 thouſand Baths. Indeed Villalpandus labours to untye the difficulty by a double Bath, the one being in proportion ſeſquialtera to the other. Some think to untiddle it by dry and liquid meaſures: which might eaſily be refuted in a proper place: the whole diſcourſe we ſhall at preſent referr unto the Treatiſe of the Hebrew Meaſures. The Quantities of this brazen Veſſell in Scripture are as followes,1 Kin. 7.23. 1 Kin. 7.26. its Diameter ten Cubits its Semidiameter five Cubits, its Circumference thirty, its Craſſitude a hand-breadth. Now it's known that the circumference of a Circle, is more then triple to the Diameter by ſuch a proportion, as is greater then 10/…1 and leſſe then 7/1 of the ſame. As you may read in Archimedes his acute Tract called, foreign, in theſe words, foreign. Together with Rivaltus his Comment ſet forth at Paris 1615 in folio, pag. 139. But the neereſt rationall proportion between them is as 7 to 22 and accordingly, if 10 be the Diameter (as here in this brazen ſea) then the Circumference will prove to be thirty one Cubits and 3/7, which will again exceedingly diſturb the exactnes of Villalpandus his Cubit: who though he do grant the Scripture not to ſpeak geometrically in this point: yet, to raiſe the fabrick of his Cubit he proceeds by theſe round and vulgar numbers to the ſtating of his Cubit for Temple Meaſures: which being built on ſuch an unſound Baſis can give little hope of ſatisfaction to any curious enquirer.
But to proceed.1 Kin. 7.26. The Brim was wrought like the Brim of a cup with flowers of Lillies. Under the Brim of this Veſſell there were brazen knops about ten in a Cubit compaſſing the Sea round about,1 Kin. 7.24. 2 Chro. 4.3. 2 Chro. 4.4. in the ſimilitude of Oxen, theſe were caſt together with the Veſſell, for its beauty and ornament.
It ſtood upon 12 brazen Oxen, three whereof, with their faces together toward the Eaſt, beheld the glorious Sun, when he gilded the Temple with his orient beams: the reſt, mean while, with their lowd bellowings, flaming out of their brazen lungs, made an ecchoing thunder to leap about the Pavements, Walls, and marble Porches, awakening the carefull Prieſts and haſtning them to the morning ſervices.
As to the ſituation of this famous Sea: It was ſet, ſayes our Engliſh tranſlation, on the right ſide of the Houſe Eaſtward, over againſt the South,1 Kin. 7.39. 2 Chr. 4.10. or as it is deſcribed in the Chronicles, On the right ſide of the Eaſt end over againſt the South, where we rendring the Hebrew foreign over against, have given occaſion to ſome to place it on the North ſide of the Prieſts Court, towards the North-Eaſt corner, whereas 'tis cleare out of many Authors that the Hebrews tooke the right hand for the South, and therefore it is that the ſame Hebrew word foreign ſignifies the right hand and the South, Pſal. 89.12. The North and South thou haſt created them, 'tis in the Hebrew The North and the right hand, i. e. The South. So 1 Sam. 23.19. and 2 Sam. 24.…5. Beſides, there is a clear place that may decide this point in hand, in the Prophecy of Ezechiel, where the Prophet ſaies,Ezek. 47.1. the Waters came down from the right ſide of the Houſe, at the South ſide of the Altar. So in Ezekiel 16.46. Samaria (being North) is ſaid to be on the left, and Sodom (Southerly) is ſaid to be on the right hand of Jeruſalem. Joſephus alſo makes ſure work ſpeaking of the placeing the ten Lavers, and this Sea.Antiq. lib. 8. cap. 2. p. 271. G. in Solomon's dayes: foreign, He placed five Lavers on the left ſide of the Temple: But this (i. e. the left ſide) was toward the North wind, and as many on the right hand Southward, looking towards the Eaſt. Ribera joyns with us in this account, ſaying, The South Wall is called the right ſide; as Bede, Chap. 8. and others have noted, becauſe he that looks towards the Eaſt, hath the South on his right hand, the North on his left. Wherefore the 70. in this place, have rendred it, foreign. and the Vulgar Tranſlation, ad meridiem. Thoſe that pleaſe may read Buxtorf, Pagnine, Mercer, Schindler in Pentaglott, majori, Avenarius, and other Learned Lexicographers, in the word Jamin: who all agree, that the right ſide, among the Jews, is to be interpreted by the South. Seeing alſo that Mimmul, the word in the Text, is frequently uſed for coram, 1 Kin. 7.39.verſus: I hope it will be accounted no immodeſty if we, with the general conſent of the moſt Learned in the Hebrew Tongue, declaring the right ſide, both in Scripture, and Jewiſh Authors, to be the South: I ſay, if we tranſlate that place thus, [on the right ſide of the houſe Eastward, towards the South,] and ſo accordingly place it in the South-Eaſt corner of the Court of the Prieſts.2 Chr. 4.6. The uſe of which Veſſel is expreſly declared to be for the Prieſts to waſh in, which we may crave leave to expound by that expreſſion of Moſes concerning his Laver, that the Prieſts were to waſh foreign ex illâ, out of it, that is, as the Vulgar Tranſlation very well gloſſes it, Miſsâ aquá lavabant, putting or pouring out water, they waſhed, Exod. 30.19. and therefore we have exhibited the Picture of it with a Syphon and Cock, to let out water into any Veſſel at liberty, to waſh the hands and feet of the Prieſts, according to Torniellus, and others. That the Prieſts did waſh their Bodies within this vaſt Veſſel, ſeems very improbable.
Firſt, from the great height of it above the Pavement, it being five Cubits higher, beſides the thickneſs of the Braſs, above the backs of the Oxen.
2. From its Sphaeroidical Figure, according to the common apprehenſion, there being no place but the Center, for a Prieſt to ſtand in; and a hundred to one but his heels tript up, as he went in to ſuch a decliving Veſſel.
Thirdly, from the depth of the Water, which according to any of the imagined Figures of either exactly Sphaerical, or Sphaeroidical, or conical, or halt ſquare towards the bottome, and half of it round upward toward the brim: It will fall out, according to the uſuall quantity of a Bath, that ſuch a Veſſel, that hath two thouſand, (much more, if three thouſand Baths) and hath alſo but ſuch a Diameter, as ten Cubits at the brim, will ſerve to ſwim, rather then to ſtand in, and waſh the body: ſo that unleſs the Prieſts had skill in that Art, for ought I ſee, they muſt be drowned, or dive to the bottome, to ſeek ſome Rabbinical Treaſure. But herein, as in all other things, I ſhall freely ſubmit to the Judgment of ſober and learned perſons; reſting rather, at preſent, on this Conception, that the Prieſts did waſh their bodies at, or in ſome moderate Veſſels, which received the Water from Spouts, or Cocks, running at pleaſure, and derived from this ſtately Sea of Braſs. Now whereas the Figure expreſſes a ſhort Columne of Braſs, with a broad Foot reſting upon the Oxen, we have done it in connivence to Torniellus, rather then my apprehenſion, conceiving rather, that the Fundus, or bottom of the Veſſel, reſted immediatly upon the Oxen.
Of the ten Lavers, with their Appurtenances, ſtanding in the Prieſts Court.
IN the fourth place, we are to ſpeak of the ten Lavers, which we find ſtanding in this Court likewiſe. The matter whereof was Braſs: the capacity of each was fourty Baths. Every one was four Cubits in its meaſure, that is, as ſome interpret it, four Cubits ſquare, according to the Baſes, whereon they ſtood. Each Baſe being four Cubits long, as many broad, and three in height. They ſtood upon four Brazen Wheels: one Wheel being fixed on each ſquare ſide of the Baſis. The out-ſide of theſe Baſes were carved with the Similitudes of Oxen, Cherubims, Lions, and Palm-Trees. Their more ample Deſcription (running for the moſt part parallel, with the Learned Pen of Dr. Lightfoot, Pap. 229, &c.in his Paraphraſe upon the fore-cited place) I ſhall here ſubjoyn in theſe following Sections; for ſeeing the Holy Spirit is pleaſed to enlarge very amply in their Deſcriptions, I hope all Religious and Devout Readers will not think a miſs of the expence of a little time for the arriving in ſome good meaſure, at the meaning of that Bleſſed Spirit, in the intricate Deſcription (as to our Tranſlation) of that rare material of this ſacred Temple, in this method following, accordingly as the enſuing Pages will more evidently demonſtrate.
The Figure of one of the Lavers.
1. The Water in the Laver.
2. Its Lilly-like Lip.
3. The Upper-Border.
4. The Upper-Baſe.
5. The lower Border.
6. The Railes.
7. The ſloping Shelves.
8. The underpropping Pillars.
9. The Wheels.
10. The Ground-plate.
A Deſcription of the Figure and Compoſition of the ten Baſes, with their Lavers.
HEre let it be premiſed, that ſeeing every one of the ten Baſes, and their Lavers, were of the ſame External Form, and internal matter, we may view the Faces of all of them in the Glaſs of one and the ſame particular Deſcription exhibited in theſe following Sections, or Paragraphs; wherein, for the main, we ſhall follow Learned Dr. Lightfoot, as near as may be in the ſame foot-ſteps▪ Second Temple, p, 229.craving leave to vary ſomewhat from him in our method and form of words; and in ſome other, though not a very ſenſible or grand difference.
1. A Flat Piece of Braſs.
¶ 1. In the firſt place then, there were ſtately pieces of Braſs provided for this uſe, taking up, in their Dimenſions, four Cubits in breadth,1 King. 7.27. and the ſame in length, being ſtyled in the Hebrew Text foreign Machina, the Machinations of Braſs, if we may have leave ſo to term them, in reſpect to the rare vaſtneſs of their Bodies. The thickneſs of them is not ſo ſufficiently mentioned in the Text, as to take away the Foundation of Conjectures. Wherefore ſome have apprehended the height mentioned in the ſame verſe, to hint out and imply the Craſſitude inquired after. But the greatneſs of ſuch a weight, and the conceived uſeleſsneſs of ſuch a thickneſs, as three Cubits recited in that Text, inclineth others to give in a different conſtruction of theſe words, as if the height there mentioned ſhould not reſpect the main body it ſelf of the Baſe, but relate rather to the diſtance of the Earth beneath, from the ſummity or e…ge of its upper Surface. From which Conjecture as being moſt probable, and, in ſome meaſure, deducible out of the Altitude of the Wheels, to be treated of in their place and order: The thickneſs of theſe huge flat pieces of Braſs will be evinced to conſiſt but of one Cubit and half, which will prove vaſt and conſiderable enough to our purpoſe.
2. The Borders.
¶ 2. In the next place, upon conſultation with the fore-mentioned Text, we find in our Tranſlation mention made of certain Borders,Ver. 28. termed in the Original foreign and turned by Montanus, Clauſurae, or Shuts of Braſs, from foreign to include, or incloſe. The 70. uſe the words foreign & foreign, to expreſs the force of the Hebrew much to the ſame purpoſe. But Junius fancies an elegant Vitruvian terme, whereby to expreſs the mind of the Holy Spirit, according to his Conception, and calls them Zophori foreign, by reaſon of the Sculptures of the Similitudes of duplicate page duplicate page Lions, Oxen &c. in a moſt lively manner upon the out-ſide of theſe Brazen Borders. To proceed to their Deſcription: There were provided certain pieces of Braſs of an oblong ſquare the length of each of their 4 ſides, extended almoſt to 4. Cubits, being joyned near to the outmoſt edge of the Horizontal Plain of the great Baſe, according (well near) with the length of that great Inferior Baſe:Ver. 28. their breadth was but of half a Cubit, or thereabouts, ſtanding upright, or perpendicular to the flat Baſe, making a right Angle at the bottom with the Baſe, in a perfect ſquare Figure on all the four ſides round about.Ver. 29. & 36. This Brazen Border, for its more curious Ornament and Beauty, was engraven with Lions, Oxen, Cherubims, and Palm-Trees, which are not fully expreſſed in the Figure fore-going, by reaſon of its ſmall quantity.
3. The Ledges.
Ver. 28.¶ 3. On both ſides of this upright Brazen Border, inſiſting perpendicularly upon the plane of the flat Baſe beneath, both the in-ſide and outſide of the Border thus curiouſly wrought with Image-Work, there ſtood in orderly Rows, little upright Brazen Columnes, or Bars; which in our Tranſlation are termed [Ledges] but in the Hebrew Text they are ſtyled. foreign or Scaling Degrees, much like the Rounds of a Ladder: The ſame word almoſt, being uſed by Moſes in Exodus 26. ver. 17. and turned by Pagnine [the degrees of a Ladder] where the Holy Penman is ſedulouſly deſcribing the Tenons of the Boards of the Tabernacle, as ſet in order one againſt another, according to the words of our laſt Tranſlation in that place. The 70. in this preſent Text (which we have in hand) renders the Hebrew word by, foreign, the Out-ſettings, or Prominencies of Braſs: By ſome they are called Gradus & Scalae; by Junius, Tori Denticulati, that is, Bars ſtanding upright like Teeth. We may perhaps fitly expreſs their Faſhion to ordinary Conceptions, by the round-turned Rails of a Balcony: which, if we imagine to be double-railed with a thin upright Board let down betwixt them, may poſſibly give in a true apprehenſion of the form of theſe Ledges with their Borders, as they are called in our Tranſlation. The height of which Ledges, or, more properly, Bars of Braſs, ſtanding upright in two Rows, and receiving betwixt the inner and outward Row, a Border, or four-ſquare upright piece of Braſs wrought with Images, and being much of the ſame height with the Bars, we read to have been about half a Cubit erected above the even Surface of the vaſt Baſis beneath.
4. The Ʋpper-Baſe.
Ver. 35.¶ 4. Upon the Top of theſe Ledges, or Bars, ſtanding thus upright, and incloſing the Brazen Border, both within and without, there was another flat piece of Braſs provided; and being laid Horizontally, reſted upon theſe Ledges and Borders. It is called in Hebrew foreign, By the 70. foreign onelyonly; by Junius, Fulcrum Superne, and, by our Tranſlators, [the Baſe above] and was leſſer by much in all its Dimenſions, than the inferiour grand Baſe before-mentioned, over which it lay fixed upon the Brazen Pillars, parallel to it at the diſtance of half a Cubit.
5 The Additions.
¶ 5. At the bottome of the little Brazen Barres,Ver. 29. and the Borders betwixt them, before deſcribed, beneath the Lions and Oxen, inſculped upon thoſe Borders, that is, even juſt where the Borders had their Commiſſurae, or Connexions with the great Baſe, on which they ſtood erect: There were certain Additions of thin work fixed, as our Tranſlators render the original word foreign: which Montanus is pleaſed to turn by [Copulationes] ſeeing it is derived from the Radix foreign adhaerere, to cleave, or to be joyned to any other Workmanſhip, as an Appendix. The 70. in their Verſion, are taken with theſe words, foreign, the Works of Deſcenſion, or the Deſcending Workmanſhip. Junius turns it by Adjectiones, or Additions, viz. of Beaten-Work, that is, declining, ſloping, or ſhelving Plates of Braſs, like thoſe Pend-houſes, which we uſe to faſten with Brackets, or otherwiſe, over Doors and Windows, or Drapers ſhops, to ſhoot off Rain and ſtormy Weather from the former, or to falſifie Lights, for the better vending of their ſpurious Commodities. Theſe Plates of Braſs, in this manner, faſtned to the upper edge of the great Baſe (covering the ſuperiour part of the Wheels, which ſtood under their inward declivity) were contrived into this declining poſture, for that end to which they were deſigned, that is, to caſt off the filth, when the Prieſts waſhed the ſeveral parts of the Sacrifices upon them with Water, taken either in Veſſels for that purpoſe, or derived through Cocks and Spouts, out of the Laver it ſelf, upon theſe thin Additions, Appendixes, or Pend-houſes of Braſs, if we may have leave ſo to name them: which, for their Ornament, and Beautification, were engraven likewiſe with the ſame Figures, wherewith the Borders, above-mentioned, were adorned.
6 The Wheels.
¶ 6. Under theſe ſhelving Plates of Braſs, thus deſcribed,Ver. 30. ſtood the four Brazen Wheels of the great Baſe: For the thin Additions did not make their own inward Angle over-acute, leaſt the outward decliving Plane ſhould be too ſtoping to keep the parts of the Sacrifice upon them, and ſo create great moleſtation to the Prieſts in their continual trouble, to preſerve them from falling down to the ground; but yet ſufficiently ſteep to caſt off the Water from them, and alſo ſo conveniently ſituated, that the Tops of the Wheels might admit of motion upon occaſion, without grating upon the in-ſide of theſe thin Additions. Now theſe Wheels did not ſtand two on a ſide, as thoſe of our Chariots and Coaches do: But every of the four ſides of the Baſe had one Wheel annexed to it. Their Axle-Trees are deſcribed to have been joyned to the inferiour part of the body of the Baſe, and that the height of each Wheel was a Cubit and half, that is, the Axis, or middle of the Wheel, was of ſuch a height: So that the whole Wheel, in the higheſt part of its Ring, or Circumference, did equal the Top of the great ſolid Baſe, or nearly thereabouts ſo high, onelyonly conſideration being had to the moderate declining of the ſide-additions, even now mentioned: which height of theirs, muſt needs prove true, if the lower edge of the great Baſe, be granted to have been a Cubit and half above the ground, as was ſaid above. For then the faſtning of the Axle-Tree, upon which the Wheel turns, being conceived to be at the bottome, and ſo to run under the Baſe, will plead an inference, that the Diameter of the Wheels Periphery, will prove to be about 3 Cubits in extent, though not altogether ſo much, becauſe the Center of the Axis, was ſomewhat inferiour to the Bottome of the Baſe, by reaſon of the ſuppoſition of its running under the Baſe in a good maſſie Body of a Cylindrical Form, for the ſuſtentation of the great weight of the Baſe and Laver. So that hence will ariſe this Corollary, that the ſuperiour part or Semi-circle of the Wheel, under the thin Additions, was not all out a Cubit and half high, but did admit ſome Diminution of its ſtature, for the ſake of their Declivity, as above-ſaid. Theſe Wheels being each of them applyed to each of the four ſides of the Baſe, were each of them, as to their exteriour Form or Faſhion, much like the Wheel of a Chariot; onelyonly we muſt conceive them to be of more then ordinary thickneſs, in reſpect to their burden, though poſſibly very curiouſly wrought; as Torniellus, Villalpandus, and others, have fancied them, their Axle-Trees, Naves, Felloes, and Spokes, being all molten.Ver. 33.
7 The Plates.
Ver. 30.¶ 7. Theſe Wheels thus deſcribed, ſtood not upon the plain ground, or Pavement, of the Prieſts Court: But every Baſe (ſayes the Text) had four Brazen Wheels, and Plates of Braſs, that is, flat pieces of Braſs, of a competent Craſſitude, that lay in a four-ſquare Form upon the Ground loweſt of all, and ſupported the Wheels, and the Under-Setters, or great maſſie Pillars that ſtood upright, under the four corners of the main Baſe; together with all its Ornaments, and the famous Laver it ſelf, which contained the Holy Water for the ſervice of the Temple.
8 The Pillars.
Ver. 30.¶ 8. Upon this Foundation of Braſs, if I may ſo tearm it, there were four Brazen Pillars fixed, of a convenient ſubſtantial magnitude, underneath every Baſe, at its four corners, for aſſiſtances to the Wheels, in the great Work of ſupport for the Baſe, and its ſuper-impoſed Laver. Theſe Pillars, by our Reverend Tranſlators, are called [Under-Setters] in ſtead of the Hebrew word foreign rendred by the 70. foreign; by Junius Scapulae, Humeri, Shoulders, or ſhouldering Pillars of Braſs, ſtanding upright on the in-ſide of each of the thin depending Shelves of Braſs. They were molten together with the Baſe in one mould, in the Clay ground of Zartan, and were conjoyned to it, at the four ſeveral Corners, inſiſting or ſtanding upon the ſame Plate of Braſs, that lay flat upon the Ground, under the four Wheels before-mentioned. The poſition of theſe four Pillars, being under the ſeveral Corners of the great and main Baſe; their uſe and end was for the ſupport of that ponderous Utenſil. For I cannot yet perceive any evincing Reaſon to conclude, that they did exceed the Top of the Baſe, and ſo did under-prop the Lip of the Laver it ſelf, to keep it firm and ſteady: Becauſe, for that end, the Laver bad an upper Baſe of its own, fixed upon the Rows of Brazen Pillars, wherein it was ſet, and was in a good meaſure leſs then the breadth of the great Baſe beneath; and was, undoubtedly, for that very end, even for the ſides of the Cauldron, to ſit down in, as in a fixed Seat, while the Fundus or Bottome of the Cauldron reached down to the Top or Surface of the great Baſe, whereupon its great weight lay. For the Center of the Water's Gravity was in the middle of the Cycloidical Bottom of that Veſſel, the lower ſides of it being compaſſed with the Rails, and carved Borders of Braſs, that yielded a moſt lovely ſhew to all Spectators. Beſides, theſe Brazen Shoulders, or Pillars, could not be joyned both to the maſſie Baſe beneath, as being moulten together with it in one piece, according to the inſinuation of the Text;Ver. 34. and yet aſcend alſo in an upright perpendicular poſture, on the out-ſide of the ſhelving Plates, that were made for the waſhing and cleanſing of the Sacrifices, ſeeing that theſe thin Additions, or ſloping Plates, joyned together in a long ſhelving Angle at each corner of the Baſe. So then, there ſeems to be no need of ſuch Pillars, to run ſo high, becauſe of an upper Baſe, ſufficient enough for that purpoſe, even to keep the Veſſel from tottering. Moreover, inaſmuch as we may obſerve the common Angles of the depending Shelves, to obſtruct the erect Stature of the Pillars, unleſs we ſhould fancy them piercing through the ſeveral corners of the Shelves, a thing not mentioned or heeded by themſelves, or others, ſeeing the Additions are expreſſed to be round about. Beſides,Ver. 36. there is great need of help underneath, ſeeing the Wheels gave no great ſupply of ſtrength for the ſupport of the Baſe, becauſe their annexion to the four ſides of the Baſe, would produce the meeting of their Axle-Trees underneath the Baſe, in one common place in the middle; unleſs we ſhould conceive round pieces of Braſs to have been moulten together with the Baſe, and to have ſtood out like round knops at the bottom, or lowermoſt edge of the ſides of the Baſe, to be in ſtead of Axle-Trees, which will yield, …s ſtrength then the former, for ſuſtaining of the Baſe and Laver above. Wherefore I ſhould rather imagine theſe ſhouldering Pillars, to have ſtood under the main Baſe, and to have been fixed in that poſture, as an Auxiliary to the Wheels, in the great work of ſupporting the impoſed Utenſils. Moreover, we ſuppoſe, that they were placed on the in ſide of the ſhelving Plates, or Benches, that ſo their ſtanding under the Laver, might be underſtood and interpreted concerning their ſupport of that Veſſel, by mediation, or interpoſition of the grand Baſe.
9 The Chapiter.
¶ 9 Thus having finiſhed all the inferiour parts of this pompous Utenſil,Ver. 31. let us proceed to finiſh the upper part: as to which we may remember in the fourth Section of this preſent diſcourſe, that there was mention made of an upper Baſe (that reſted upon the Rows of brazen Pillars) which we find on the inſide of it to have been round, as if a large circular piece of Braſſe had been cut out of its middle part: which inward round, or circular Verge, is called in the Hebrew foreign by the Seventy foreign; by Montanus, Coronamentum; by Junius, Ambitus Coronarius; by us The Chapiter.
10 The Ʋpper-Border.
¶ 10 Upon this Chapiter, ſo called coronall or circular limb or round inſide, there was fixed another border of Braſſe, ſtanding upright in a fourſquare form or figure, the round compaſſe of the inner Coronet of the upper Baſe lying upon the fourſqare upright border of Braſſe, even at its foot or bottome, juſt as a circle may be imagined to be inſcribed within a ſquare. This ſquare border which we are now mentioning was of an erect ſituation, of the full height of a Cubit above the upper Baſe fore ſpoken of in the fourth Section. But the dimetient line, which paſſed croſſe-wiſe through the inward circular Ambitus or compaſs of the upper Baſe, & which reached from one ſide to the other of the higheſt ſquare brazen border, was of the length of a Cubit and half. So that the mouth of the Laver, moſt probably round, had its circular Lips turning down, (like the Lilly-work of the great Brazen Sea, mentioned in former lines) and reſting upon the four corners of this upper four-ſquare Border, which was moſt artificially and cunningly engraven, and probably with the ſame Figures of Lions, Oxen, Cherubims, and Palm-Trees, wherewith the inferiour Borderings were adorned, that ſtood upright, upon the great Baſe, between its little Brazen Columns before recited. So that in the frame of this brave Work, there were two Baſes, and two Borders, each higher and leſs then the inferiour. At the Top of the higher moſt of theſe two Borders, was the mouth, or very near the mouth of the Laver, which in its body, or inward capacity, from the Top of this ſupream Border, deſcended a Cubit and half; and at its Fundus, or Bottom, probably, reſted upon the great Baſe it ſelf. But how high it aſcended above the Border, is not ſo eaſie, in an exact manner, to determine: which we ſhall leave to another opportunity, and deſcend to the 11th and laſt Section of this Diſcourſe.
11 The Laver it ſelf.
Ver. 38.¶ 11. In the laſt place, the Laver, or Cauldron it ſelf, now craves to be fixed and ſetled within this upper Border of Braſs, laſt deſcribed, while the Fundus, or Bottom of the Veſſel, reſted upon the great maſſy Baſe underneath, within the inferior Border, that we have ſo often mentioned, to have been raiſed in with Columnets of Braſs. Now this Veſſel containing the Water for uſe, …ording to the degrees of its aſcending height, did gradually amplifie and expatiate its internal capacity; as may probably be conjectured, by comparing the Diameter of the Upper Baſe, at half a Cubits height, (which was recited before to have been a Cubit and half over) with the meaſure of its Top or Mouth, which our Engliſh Tranſlation ſeems to intimate to have been of four Cubits Dimenſion. The words of the Text, in the Hebrew, run thus foreign, which ſome tranſlate in this manner, Quatuor in cubito concha una, each Laver was four in a Cubit. Junius thus, Quaternûm cubitorum er at labrum unum quod que ; every Laver was of four Cubits. Which expreſſion doth not clearly define the Figure of each Laver at the mouth thereof, to have been circular; and ſo, according to ſomes apprehenſions, to have been co-extended with a Line of four Cubits length in the circum-ambient compaſs at the Mouth or Lip thereof, which was repandous or turning down like the White Lilly. Neither can it be manifeſtly evinced from the words of the Text, or the ſupporting Borders about it to have been four-ſquare at the Top; and conſequently, that the meaning of the Text ſhould be, as if each ſide of the ſquare Figure at Top ſhould contain one Cubit in length, and four together, in all the four (imagined) ſquare ſides. For there be ſome Geometrical Reaſons (which might be ſuggeſted, ariſing from the Deſcription of its inward capacity or content of fourty Bathes, united together with the fore-mentioned meaſure of four Cubits (in this preſent Verſe we are now upon) being ſuppoſed generally to have been the Dimenſions of this Veſſel at its ſummity, or higheſt top or brink, where the bending of its Lip began to incline downward, and not to admit of any further filling, without running over, ſuch Reaſons, (I ſay) do much incline me to believe, that the Form of this Veſſel, was rather round in the whole body of it, then any where ſquare at all. Moreover, I am ſometimes moved to think, that its roundneſs at the bottom did increaſe upward, though moderately; yet by continual proportion in its Diameter, till it aroſe up to its uttermoſt brim, being in general, (as far as I have yet learned) but an Icon of the Sea of Braſs in a leſſer Form, which we have formerly mentioned. Though I muſt needs confeſs, that I perceive by the Writings of ſome ſober perſons, and ſuch as are inquiſitive in this particular, that the uſual apprehenſion, concerning the Figure of this Veſſel, is this, that it ſhould be round every where, but belly out in a greater largeneſs about the middle, and then indent again about the neck, and above that expiate into its repandous, or turn-down Aethiopian Lip, ſomething like the Figure exhibited in the preſent Scheme prefixed to this Diſcourſe, which doth indifferently well accord with the largeneſs of the inferiour upright Border of Braſs before deſcribed, for the entertainment of the capacity of its belly: the neck of the Veſſel being contracted by the inward Circular Verge of the Upper-Baſe, and the great turning Mouth ſupported by, and over-laid upon the Upper-Border of a Cubits heigth, before deſcribed. So that hence it ſeems, that the large belly of the Veſſel ſhould prove ſomewhat leſs then half a Cubit in height, becauſe it was included within the firſt Border, and its Columnes, ſo often mentioned, and (that part, which for diſtinctions ſake we call) the Neck was a Cubit higher; and, laſtly, that the reverting Lip was of ſuch a height and breadth, (as the infuſed quantity of fourty Bathes, mentioned in the Scripture will permit) which will appear preciſer, upon a more exact examination, then can (at preſent) be inſiſted upon. We have therefore, at this time, according to the moſt generally-received Opinion, pitched upon this Conchous Form (if we may preſume, without diſtaſte, ſo to tearm it) as moſt generally agreeing with the Deſcriptions of both Ancient and Modern Authors, leaving the more full demonſtration of the truth thereof to another and more proper opportunity, if the Lord ſee good: Seeing this Treatiſe is written in our own Language, and deſigns not ſuch preciſe and accurate determination of theſe particulars; which I would moſt gladly ſee performed by a Learned Pen, and ſhould acknowledge my ſelf greatly beholding for a Superſedeas in theſe points, hoping that this my ſlender Eſſay may ſo far prevail, as to invigorate the Genius of ſome nobly-diſpoſed perſon; who might with ingenuous Candor, and more elevated Abilities, hold forth to the World the exact Hiſtorical Deſcriptions of Scriptural Things, and Perſons in a more compleat and learned Method. Till which much-long'd for time, I ſhall beg a courteous interpretation, of my poor unworthy Travels in theſe Curioſities. Wherein, I humbly conceive, it would prove very impertinent, at preſent, to interlard this Diſcourſe with any farther tedious Diſquiſition about the Form or outward Figure of this Veſſel now in our hands; reſerving its amplification to another Seaſon and Treatiſe about Meaſures, if the Lord permit the uſe of this Temporal Life, and convenient Providences, to finiſh ſome Thoughts upon theſe Subjects: which I ſhould very willingly reſign into the hands of perſons of greater Ability and Leiſure, rejoycing to ſee my ſelf prevented by ſuch a Tract, that might bring forth ſomething to the World, de novo, and might tend to the ſatisfaction of diligent Inquirers, and to the improvement of the Common-Wealth of Learning. Let it ſuffice then at preſent, that the inward capacity of every Laver, is diſtinctly expreſſed to have contained fourty Bathes of liquid matter, and that every one of them had a diſtinct Baſis of its own, whereon it was fixed and placed in its proper order.
The Situation of theſe ſo famous Utenſils, conſiſting mainly of thoſe two parts, the Baſe and its Laver, or that great maſſie piece of Braſs, of a four-ſquare Form, reſting upon Wheels, and Under-Setters, and bearing thoſe ſtately Ponds upon their proud Backs, were ordered, by God Himſelf, in His Directions to Solomon, to be on this wiſe. On the North ſide of the Prieſts Court, there were five of them ſetled in a Row, and as many more upon the South, they being ten in number.
The end or deſigned uſe of theſe Sacred Veſſels was very conſtant, even for Daily Service, in the Adminiſtration of Water to the Prieſts of that Splendid Temple, who were to waſh the ſeveral parts of the Burnt-Offerings, and other the enjoyned Sacrifices, upon the decliving Shelves of Braſs, before deſcribed, whereupon the ſeveral Spouts of the Lavers did run at pleaſure with clear and pure Water, according to the various occaſions of the Sanctuary. Having thus finiſhed the delineation of this Piece, in ſome meaſure, which we find ſo amply and fully; and yet, as to our Tranſlation, ſo intricately laid down in Scripture, we ſhall now wave any further treating upon this Point, and proceed to the other Utenſils in their proper place and order.
But as for theſe leſſer Veſſels, Utenſils, Ornaments, ſtanding in, or laid up within the compaſs of this, or the other Court, and the ſeveral Chambers of the Temple, as the Desks and Muſick Books of the Singers, the King's Pillar, all the Veſtments of the Prieſts, the 120 Trumpets, the Slaughter-Knives, and all other Utenſils about the Sacrifices; the Inſtruments of Muſick, the Standards of all Meaſures, the Armory of all Weapons; as Spears, Bucklers and Shields, &c. The Repoſitories for Wood, Salt, Tythes, Offerings; the Treaſury Chambers; the Water, or Well-Rooms; the Lodgings of the Prieſts and Levites, that attended on the Holy Service in the Temple; their Deſcription cannot be manifeſted out of Scripture. Were we to deſcribe the Second Temple, we might be ſupplyed by the learned induſtry of many Forreiners, both Jews and Chriſtians; but eſpecially of thoſe two learned Levites of our own Nation, Dr. Lightfoot, and Mr. Fuller; to whoſe great pains, the Common-wealth of Learning is deeply obliged: having given us better Deſcriptions of the Temple, then any High-Prieſt of the Jews ever did. But ſeeing we mainly inſiſt upon the Delineation of Solomon's Temple, let it at preſent ſuffice, that the fore-mentioned things were extant, and moſt exactly diſpoſed, though it hath not pleaſed the Holy Spirit to tranſmit their accurate Deſcriptions to Poſterity; while we, in the mean time, remain content, not to be wiſe above what is written.
The Figure of the High Priest in his holy Veſtments and ornaments; together with the inferiour Priests, their apparell, the Sacrifices, and Utenſils of the Sacerdotall function in the Temple.
By Arias Montanus.
A. Singing bookes
B. Skins of beaſts
C. Trumpets
D. Incenſe cups
E. Slaughter knives
F. Cauldrons, Spoones and pots
G. Fleſh hookes
H. Wine and Oyle Veſsels
I. Bellowes
K. Wood
L. M. N. O. Creatures for Sacrifice
P. The High Priest in his Pontific all habit deſcribed in ye cloſe of ye 4th Chapter.
Q. Ordinary prieſts
R. The Incenſe Altar
S. The Incenſe cup
T. The Cenſer.
Obſerve in the High-Prieſts Figure.
A Singing-Books.
B Skins of Beaſts.
C Trumpets.
D Incenſe-Cup.
E Slaughter-Knives.
F Cauldrons, Spoons, and Pots.
G Fleſh-Hooks.
H Veſſels of Wine, or Oyl.
I Bellows.
L, M, N, O, Creatures for Sacrifice.
P The High-Priest himſelf in His Pontifical Habit.
Q Ordinary Priests.
R The Golden-Altar of Incenſe.
S The Incenſe Cup.
T The Cenſer.
1 The Broidered Coat.
2 Robe next under the Ephod, whereto the Pomegranates; and Bells of Gold were appendant.
3 Curious Ephod.
4 Girdle.
5 Mitre.
6. 6. Onyx Stones.
7. 7 Hookes.
8. 8. Golden Chains.
9. Breaſt-Blate of Judgment.
10 Ʋppermoſt Rings.
11 Nethermoſt Rings.
12 Silk-Laces.
13 Hinder-Ring.
14 The Plate of Gold upon the Mitre.
15 Bels of Gold.
16 Pomegranates.
Of the Prieſts, and High-Prieſts Veſtments.
THus having finiſhed the Diſcourſe about the Temple, its Parts, Courts, and Utenſils; we ſhall now, as a Coronis to the whole Work, preſent the High-Prieſt in his Pontificalibus, ready to go into the Temple to perform his duty.
Exod. 28.41.Firſt of all, He wore all the Garments that ordinary Prieſts did wear: We ſhall put them on in their order.
1 Next the fleſh, the ordinary Prieſts had Linnen Breeches to cover their Nakedneſs from the Loins,Exod. 28.42, 43. even to the Thighs, of fine twined Linnen, Cap. 39.
2 They put on a cloſe Linnen-Coat, that reacht from the Neck down to the Ankles with ſleeves for their Arms.Ver. 40.
3 This Coat was faſtned with a Girdle that went round about their middle of fine twined Linnen of Blue,Ver. 40. Cap. 39. v. 29. Cap. 39.28. and Purple, Scarlet, and Needle-work. Here, once for all, let it ſuffice to mention, that this Girdle, and other Veſtments, were made with theſe various Threads. One was of Hyacinch, Violet or Blew Colour. Another of Purple Colour, tinctured with the blood of the Tyrian Shell-fiſh. The Scarlet was dy'd with the Grains of a Shrub growing in Galatia, a Province of Aſia the Leſs, in Africa, and other Countries; as Pliny hath it, lib. 16. cap. 8. The laſt is of fine Linnen from Aegypt, and the Blew and Purple were Commodities brought to Tyre, from the Iſles of Eliſhah, i. e. of the Aegean Sea, Ezek. 27.7.
4 On their Heads were faſtned goodly Bonnets of fine Linnen. Theſe were all Veſtments of the ordinary Prieſts.
The High Prieſt had Veſtments in this order; as mentioned, Lev. 8.7, 8, 9. & Exod. 29.
1 His Coat, which was embroidered, Exod. 28.39. & 28.4.
2 His Girdle was of Needle-work of fine twined Linnen, and Blue, and Purple, and Scarlet, Exod. 39.29. Lev. 8.7. Theſe two were (I ſuppoſe) the ſame for ſubſtance with the other Prieſts; but a little more curious for work.
3 The Robe, Lev. 8.7. called, the Robe of the Ephod, all of Blue Woven Work.Exod. 28.31. &. & 39.22, &c. There was a hole in the top of it, in the midſt, with a binding of Woven Work round about the hole, like the hole of an Habergeon, that it be not rent. Beneath, at the hem of this Garment, there were made to hang Pomegranates and Bells; the Pomegranates were made of Blue, and Purple, and Scarlet, and twined Linnen. The Bells were of pure Gold, between the Pomegranates, round about. As to their number, Ribera out of Jerome ſays, there were 72 Pomegranates, and as many Bells, p. 139 But Scripture, in this, reſts ſilent.
4 Then the Ephod was put on, Levit. 8.7. which was made of Gold, and Blue, Purple, and Scarlet, and fine twined Linnen. The Gold was beaten into thin Plates, and cut in Wires, to work it into the Blue, &c. with cunning-Work. This had two Shoulder-pieces joyned to its edges, whereon were placed two Ouches of Gold, having two Onyx Stones incloſed in them, and therein graven, after the manner of a Signet, all the names of the Children of Iſrael, according to their Birth. To the two Golden Ouches, were faſtned two Wreathen Chains of pure Gold.
5 This Ephod was girded cloſe to him, with the curious Girdle of the Ephod, Lev. 8.7. of Gold, Blue and Purple, of Scarlet, and fine twined Linnen.
6 The next thing is the Breaſt-Plate of Judgment, made of cunning-Work, juſt like the Ephod, It was four-ſquare, being a ſpan each ſide of the ſquare; and it was doubled, that is, the cunning-work of Gold, and Blue, and Purple, and Scarlet, and fine twined Linnen, was double, that it might be the ſtronger to bear the ſtones, Exod. 39.9. In it were ſet four Rows of Stones. In the firſt Row was a Sardius, a Topaz, and a Carbuncle. In the ſecond, an Emerald, a Saphire, and a Diamond. Exod. 39.13.In the third a Ligure, an Agate, and an Amethyſt. In the fourth, a Beryl, an Onyx, and a Jaſper, 13 in all; each engraven in order, with the names of the 12 Tribes of Iſrael, and each was incloſed in Ouches of Gold. In the four Corners, were Gold Rings. The uppermoſt Corners had two Ouches of Gold, two Gold Rings, and in them faſtned two Golden Chains of Wreathen-Work, one at each end: which Chains reached up to, and were faſtned in the two Golden Ouches of the Shoulder-pieces of the Ephod. At the two lower corners, were two Rings of Gold alſo, which had a Lace of Blue running through them, to faſten the Breast-Plate therewith to two other Rings that were ſet in the Ephod beneath.
7 After this, there was placed in this Breast-Plate of Judgment, Exod. 28.30.the Ʋrim and Thummim, that they might be upon the High Prieſts Heart, when He went in before the Lord, to bear the Judgment of the Children of Iſrael upon his Heart before the Lord continually. Some think thoſe words were written: Some think there was either two other Stones, or pieces of Gold; and, indeed, they knew not what. Others think there was nothing added, onelyonly it ſignified the meaning of the 12 Stones; that when the Children of Iſrael, or any particular Tribe, or the King, or any other, ſhould enquire the Mind of God, then they ſhould receive an Anſwer from the High Prieſt, in the Name of God; which Anſwer, as to future things, ſhould be as Ʋrim, that is, as Light, clear and perſpicuous; and, either concerning paſt, preſent, or future, ſhould be Thummim, that is, perfect, and full of all Integrity and Truth. As to which, it is conceived, that when the Lord did anſwer Poſitively, and Affirmatively, the Stones did ſhine moſt radiantly; but continued in their common hue, upon the Negative. There is this Reaſon urged by ſome; Why they did not note any new material added to the Breaſt-Plate, becauſe when Moſes relates the making of things, according to the given Pattern, we read of no ſuch thing made;Exod. 39.32. Lev. 8.8. though the Text ſays expreſly, that all was done, that the Lord commanded Moſes: yet, in Leviticus, it ſays, He did: which I leave to mature conſideration.
8 The Mitre, laſtly, was put upon his head; and, upon the Mitre, a Holy Crown of Gold; and, on the Fore-front of the Crown, a Plate of Gold, which was faſtned to the Mitre with a Blue Lace; and on that Plate was engraven, as on a Signet, theſe words, HOLYNESSE TO THE LORD. The inferiour Prieſts in their order, and the High Prieſt according to His Superiour Dignity, being thus ſet forth in their goodly Array, were afterwards anointed with Holy Oyl, conſecrated and ſanctified by the blood of ſome Sacrifices, and ſo were prepared for the Services of the Temple, in the next Chapter.