The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. XXXVII. Concerning the Vessels and Utensils of the Temple. (Book 37)

SECT. I. The Laver. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

THE first command of making the Laver, and the end of it being made, is rela∣ted in Exod. XXX. 18, 19, 20. &c. in these words, Thou shalt make a Laver of brass and his Foot of brass, to wash withal, and thou shalt put it between the Taber∣nacle of the Congregation and the Altar, and thou shalt put water therein, For Aaron and his sons shall wash their Hands and their Feet thereat, when they go into the Tabernacle of the Congregation, they shall wash with water that they dye not, or when they come near the Altar to minister, &c.

And the making of it is related in Exod. XXXIV. 8. He made the Laver of brass, and the Foot of it of brass of the looking glasses of the Women assembling, which assembled at the Door of the Tabernacle of the Congregation. The measures and the receipt of it is not at all described: The Holy Ghost hath left it undetermined what was the form or the cize of it, but hath given notice only of the materials of it and the end: It was made of the brazen Looking-glasses of the Women that assembled at the Door of the Tabernacle: The Septuagint expresseth it, of the fasting Women which fasted at the Door of the Taber∣nacle, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Jerusalem Targum, with which also Jonathans agrees, reads it, of the Looking-glasses of the modest Women, which were modest at the Door of the Tabernacle: which Aben Ezra's Gloss upon the place helps us to understand thus, It is the custom of all Women (saith he) to look their faces in Looking-glasses every morning, either of Brass or Glass, that they may see to dress their heads; but behold there were Women in Israel that served the Lord, that departed from this worldly delight, and gave away their Glasses as afree-will-offering, for they had no more use of them, but they came every day to the door of the Tabernacle of the Congregation, to pray and hear the words of the Commandment: The end of it was to wash the Hands and Feet of the Priests, but the most ultimate end was to signifie the washing and purifying by the Spirit of Grace, which is so oft called water in the Scripture; and so the sprinkling of the Blood of the Sacrifice, and the wash∣ing in the Water of the Laver, did read the two great Divinity Lectures, of washing by the Blood of Christ from guilt, and by the Grace of God from filthiness and pol∣lution.

The cize and measure of the Laver, at the second Temple, is not described neither, only we have these things recorded of it in the Antiquities of the Hebrew Writers.

1. That it stood between the Altar and the Porch, as the Primitive appointment was, Exod. XXX. 18. but not just and directly between them, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a a 1.1 lit∣tle aside toward the South. And the reason given for the placing of it there, is this; b 1.2 Because it is said, And the Altar of Burnt-offering at the Door of the Tabernacle of the Congregation: meaning that the Altar was to be before the Tabernacle of the Congregation, and the Laver not to be before the Tabernacle of the Congregation, but it was set a little aside to∣ward the South.

2. That at the first it had but two Spouts or Cocks out of which the Water ran, at which they washed, but that in aftertimes c 1.3 Ben Kattin made twelve Spouts or Cocks to it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Mishneh recordeth in the Treatise Joma: It calleth the Cocks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paps, d 1.4 because (saith Aruch) they were as the Paps of a Woman, and Water ran out of them, at which they washed their Hands: and so Rabbi Solomon charactering the Laver, saith, e 1.5 It was like a great Cauldron, and it had Paps (or Cocks) that voided Water out of their Mouths: Now the Gemara of the Babylon Talmud upon the Mishneh cited, disputing the case why Ben Kattin should make twelve Spouts to it, they resolve it thus, That the Tra∣dition was, that he made so many that the twelve Priests his Brethren which had to do with the dayly Sacrifice might wash themselves at it altogether: we observe in its due place, that there were so many Priests imployed about the offering up of the dayly Sacrifice, some for one part of the Service, and some for another: Therefore this Ben Kattin being a Priest him∣self, did so provide that these many Priests that were to be imployed together, might also stand and wash together: and by this that so many might wash together at the several Cocks of it, it appeareth to be a Vessel of great reception and capacity.

3. There is frequent mention among the Talmudicks of an appurtenance to the Laver, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which before we can English, will cost some inquiry. The Mishneh even now cited, recordeth that as Ben Kattin made the Cocks for the Laver, so also that he made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Mukene to the Laver, that the Water of it might not be un∣clean by standing all night. And so in the Treatise Tamid, f 1.6 where it is discoursing of the Priest that should cleanse the Altar, going to wash his Hands and Feet at the Laver, it saith, That his fellows heard the sound of the wood which Ben Kattin made, the Mukene for the Laver: The Gemara upon the former place disputes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.7 what is the Mukene? Rabba saith, It is a wheel: And so saith Aruch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.8 The meaning of Mukene is a wheel: Now in what place and to what use this wheel was, is now all the question: i 1.9 some say, it was to let down the Laver into the Well, to fill it with Water, or to let it lie in the Well all night: and so there is speech in the Treatise Zevachin of k 1.10 drawing and fetching up the Laver out of the Molten Sea which Solomon made, for it was let down into that all Night, lest the Water of it should be polluted by standing all night in it.

But when we observe the greatness of this Laver that we are speaking of under the second Temple, at which, as hath been related, twelve men might stand round and wash together; and when we consider that there was no Well near to the place where the La∣ver stood, by divers paces, it will appear a thing unimaginable, that one Priest should let down the Laver into the Well and fetch it up again full of Water, for the Treatise Tamid makes, the dealing with the Mukene of the Laver (be it what it will) to be but one Priests work. I do not remember that I have read of what matter the Laver of the second Temple was made, whether of Brass, or stone Conduit-like: for to hold it of Wood is very unsuitable to the exceeding great stateliness of the Temple in other things: yet were it of Wood, it would have been a very hard task for any one man to manage it in that manner as they do a bucket in a Well, be the Engine of Ben Kattins making never so active, and cunningly contrived; l 1.11 and therefore Maimonides leaves it as a thing of doubtfulness, about letting it down into the Well, for, saith he, They let it down into a gathering of Waters, or into the Well, and on the morrow drew it up, or they filled it every day in the morning.

Therefore by the Mukene of the Laver, I see not what else can be understood, than some contrival either found out, or at least the cost of it discharged by Ben Kattin the Priest, whereby Water was drawn up and forced by the Wheel in the Well-room in some singular conveyance to fill the Laver when there was occasion: Not that the Laver was stirred out of its place or needed any such removal, but (as it is known by common ex∣perience,) Water by the working of a Wheel was carried in Pipes into it at pleasure. So that whereas the standing of the Water in it all Night, did make that Water useless and unlawful for that end that the Water of the Laver was to serve unto, it either was eva∣cuated over Night, when the work of the Day was done, or if it stood all Night it was let out in the Morning by the Priest that was to do the first work of the day, (namely who was to cleanse the Burnt-offering Altar of its ashes,) and he had no more to do to fill the Laver again, but only to go into the Well-room, and there to draw at the Wheel a while, and that brought up Water by conveyances into it: So that now to give an English translation to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mukene, we may very well call it the Engine of the Laver, and so doth m 1.12 Rabbi Nathan give us some incouragement to do, when he tells us that it is a Greek word, and I suppose he means the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Machina, an Engine.

4. There was never to be so little Water in the Laver, but that it might be sufficient to wash four Priests a row: and the reason of this Tradition Baal Turim would derive from this, n 1.13 because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is used for this washing, Exod. XXX. 18. is ob∣served by the Masoreth to be used in all four times: But a reason something more rational is given by others, and that is this, o 1.14 Because it is said, And Aaron and his sons shall wash thereat, now these were four, Aaron, Eleazer, Ithamar, and Phinehas.

5. Their manner of washing at the Laver, was thus, p 1.15 He laid his right Hand upon his right Foot, and his left Hand upon his left Foot, and the Cock or Spout running upon them, he thus stood stooping and washed Hands and Feet together: And he that went about the Service with unwashen Hands and Feet in the morning, was liable to death by the Hand of Heaven: And none might enter into the Court to do the Service there till he hath bathed, yea though he were clean: And in the Service he must stand upon the bare pavement, so that here was exceeding hard and bitter Service all the Winter when he must bath his Body in cold Water before he enter, and wash Hands and Feet in cold Water being entred, and stand in thin linnen and on the cold Stones all the while he was there.

SECT. II. Solomons ten Lavers, 1 King. VII.

IT is not much important to question and search whether the Laver made by Moses in the Wilderness escaped the fate of time and survived to be set up in Solomons Temple, a 1.16 as some Jews assert; but it is pertinent to observe, that were it, or were it not, Solo∣mon made exceeding great provision in that case; and to that end, for which the Laver was ordained, and as in all other particulars of the Temple he shewed and provided for magnificence as well as he did for necessary use and for conveniencies: so in this provisi∣on for Water for the occasions of the Temple, he did not only take care for abundance, but he did it with that cost and sumptuousness, that only himself in the other things he did can shew a parallel. I believe neither any story, nor any Founders Art, did or will ever shew such Master-pieces of Workmanship in that skill and in that mettle, as were his Lavers and his molten Sea: and the Holy Ghost hath been as copious and precise in the description of these two, but especially of the former, as in any piece of Art or Work∣manship, especially of that bigness, in all the Scripture.

The great addition that Solomon made to the first pattern, in the number of Candle∣sticks, Shewbread Tables, and Lavers, was not only in state neither, but something in Figure seemeth to have gone along with it; namely, that there might be signified the abundance of Light, Bread of Life, and Purifying, that was to be exhibited in and by him whom the Temple did represent: And as Moses his single parcels did hold out a signi∣fication of these things themselves; so his decuplated number did hold out the happy abundance of them to be found in him that is all Light, Life, and Holiness.

The Lavers, ten in number, and all of one mold, cize, and fashion, were for the washing of the parts of the Sacrifices that were to be washed, as the Sea was for the ba∣thing of the Priests. Their situation was five on either side the Court, over against the Altar and place of slaughtering, as evenly and conveniently as they could be set: For howsoever b 1.17 some of the Hebrew Doctors have been of a mind, that all the ten Tables of Shewbread that Solomon made, stood on one side of the House, and the Table that Moses made just in the midst of them, and the like by the ten Candlesticks and the ten Lavers; yet is the Text so plain about the Lavers, that they were placed five on the one side of the House and five on the other, 1 King. VII. 39. that it doth not only put the matter out of all doubt for them, but it doth confirm the like for the two other sufficiently, if there were no other confirmation.

The fashion of every one of the Lavers (for by any one of them you may view all the rest) is described by the Holy Ghost to this purpose.

First, There was a flat piece of brass, of a very great cize for length, breadth, and thickness, born upon four Wheels: such pieces are not to be seen in these our days, and it is great odds that no days have shewed such but only these; for every piece is said to be four cubits long, and four cubits broad, and three cubits high: and since in the World we cannot find a piece of Brass to parallel them withal, we must compare them to something of another material, and so let us liken them for proportion to a Stone or Marble Table of these dimensions. The Septuagint (by what misprision, it is hard to tell) have made the length of every one of them five cubits and the height six, and so c 1.18 Josephus who constantly followeth them, hath followed their error, upon which mistake we shall not spend time: that that d 1.19 Rabbi Solomon giveth occasion to scruple at, is better worth look∣ing after, and that is, whether when the Text saith, that the height of every piece was three cubits, it mean that it was so thick, or that the upperside of it was so far from the ground as it lay upon the Wheels. Of these two things the later seemeth to be the more probable upon these two considerations.

1. Because it is not said, the thickness, but the height of it was three cubits, as shewing that it meaneth not the massie thickness of the piece, but that as it stood supporting the Laver, the surface of it was so high from the ground.

2. There was no need of so vast a thickness, either for the weight that it was to car∣ry, or for the sumptuousness that it was to bear, but half such a thickness would more than abundantly discharge both the one and the other. And therefore the conception of our Rabbin is very probable, and not unfit to be entertained, and that is, that where∣as the Wheels are said to be a cubit and an half high, vers. 32. it is not to be under∣stood of the full height of the Ring of the Wheel, but of the height from the ground to the Axletree, or laying on of this massie piece of Brass, and that this piece was a cubit and a half thick it self, and so the surface of it lay three cubits high from the ground.

These huge pieces of Brass are called by the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which word the Seventy and Josephus reserve in the Greek, and write it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which our English hath well rendred A Base, and so hath the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the very Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For as when Moses was commanded to make the Laver, he was also commanded to make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Base, Exod. XXX. 8. (which our English hath translated his Foot: not to be con∣ceived a long Leg or Shank whereon the Laver stood, but some flat massie piece of Brass whereupon it was to sit) so for the setting and setling of these Lavers, this base of this cize and description was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as e 1.20 the Rabbins style it a Seat or settle for the Laver to rest upon.

Now whereas it is said, that every base had four brazen Wheels, vers. 30. it is not to be so taken as to apprehend that they stood two and two on a side, as our Coach Wheels or Waggon Wheels do, but as the base was square, so there was a Wheel on every side the square. And this appeareth at vers. 32. where it is related, that the Wheels were under the borders, and we shall observe by and by, that the borders were on every side. The Wheels that Ezekiel saw in his Vision, Chap. I. were placed in the like posture, name∣ly, standing square and not one edging before another.

Thus lay the base upon his Wheels: And now for the working of it unto its compleat∣ness; we are first to observe two rows of brazen staves or bars (but not very long) molten of the same piece with the base, standing up, one row upon the very edge of it round about, and the other standing a little more inward, (and that but a very little) upon it. These are those that the Text calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and which word almost all the learned in the language both Jews and Christians, do say doth signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 staves or bars set in rows like the staves of a Ladder, and which, if I may make so homely a com∣parison, I may resemble to the staves of a Cart standing on either side it, save that this had staves all about, and these too in a double row, whereas a Cart hath but single.

Between this double row of staves, there was a border or board of brass, if I may so term it, put between, and stood up between them all about upon every side of the square, upon which border were engraven the representation of Oxen, Lions, and Palm-trees. This border in the Original is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that in the plural number; not because the row of the bordering was doubled as the row of staves, but because the one bor∣der went about upon every side of the square; and under the border on every side stood a Wheel.

At the foot of the staves and border, namely, upon the very edge of the base out∣ward, there were large shelves of brass laid round about, not level as our shelves that we set any thing upon, stand against a Wall, but sloping and descending much after the manner as weather-boards are laid over windows to put off the rains. The Hebrew Text calleth these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Appendices made in a descending manner, rendred by the Italian, our English and some of the Rabbins, additions made of thin work: The use of these shelves or additions, was, That upon them the Priests might wash what they had to wash, and the filth by reason of the slopeness of the shelves or benches might still run off: For the washing of the parts of the Sacrifice, was not in the Laver it self, but in water running out of the Laver in Cocks and spouts, which ran upon these benches or shelves, and they cast the water, both from off the edges of the base, and from off the Wheels which stood under them as under a covert.

At the head of the rows of the staves, there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Base above, vers. 29. that is, some rest or settle edging inward, upon which the sides of the Laver did rest as it sate down into its base. David Kimchi conceiveth that it may mean a bench, or rest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereon to set a Tankard, or some lesser Vessel by which they took water out of the Laver: but if it be considered how high it was to the top of the Laver, this will be found a very improbable way for getting of water out of it, and necessity it self will inforce us to conclude that the water they had out of it, they had at Cocks: This up∣per rest or base was gathered into a circle or coronet, which is called a Chapiter in our English and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Original, of a cubit and a half over, and about this circular edge as near as it would bear a square, a square bordering was set, ingraven as those below, and so the Laver bottom being set in this Coronet, it stood raised two degrees or ascents of borderings above the base. This bordering above the Coronet was a cubit high, and the Laver bottom for height was but of the breadth of a cubit and an half over, but then it flowred over and dilated it self so, as that it lay over the upper border∣ing, and that it sate upon and over the lower bordering and the staves, and came out even with the edges of the base, and this spreading of it out is called its mouth, vers. 31. and so we may observe that the Laver was round in the bottom and square in the top; (we shall observe the just contrary in the molten Sea) and at the four corners of the base, with which the four corners of the Laver pointed and flowred even, there were square brazen Pillars, molten with the base it self, and of one piece with it, the feet of which stood upon the ground and their heads stood under the points of the Laver to bear it up, and

to keep it steady: These Pillars are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shoulders in the Text, and they are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the side of every one of the sloping shelves, because at their joyning to the base these shelves joyned to it also, and at every corner of it these shelves were joynted to these Pillars and their ends rested upon them: Now the Feet of these Pillars stood not upon the very ground, but there was a square of brazen planks cast also with the rest, which lay on the ground upon which these Pillars and the Wheels stood, and these the Hebrew calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Chaldee and the Rabbins do explain by another word of the very same letters, but transposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Boards, or Planks.

And now let us take up the Text that containeth this story about the Lavers, in a Pa∣raphrase verse by verse along with it, and as near the words of it as we can for the bet∣ter understanding of the description, which is as copious as the description of any so little a piece in all the Bible, and as abstruse as the description of any piece whatsoever, great or little.

1 Kings chap. VII. vers. 27. And he made ten bases of Brass, four cubits was the length of every base, and four cubits the breadth, and three cubits the height of the surface of it from the ground.

Verse 28. And this in the work of every base: they had borders, and the borders were within rows of staves.

Verse 29. And upon the borders that were within the rows of staves, there were Lions, and Oxen, and Cherubins: and upon the Head of the rows of staves there was another base or settle: and at the Foot of the staves, or below the Lions and Oxen, there were additional boards set in a slope and descending fashion.

Verse 30. And every base had four Wheels of Brass, and planks of Brass; and the four corners of it had shouldring Pillars; the Pillars were cast to be under the Laver, at the side of every one of the additional boards.

Verse 31. And the mouth of the Laver, that is, the spreading and dilating of it self into its full square, was from within the circular Coronet that the upper base made, even from a cubit above it: and the mouth of that Coronet was round like a base, a cubit and an half over: and also about the mouth of it ingravings and borderings stood up a cubit high, but set about it in a square, and not in a circle.

Verse 32. And the four Wheels were on the four sides under the borders: and the axle∣trees of the Wheels were joyned to the base, and the height of a Wheel to the base, was a cubit and an half.

Verse 33. And the work of the Wheels was like the work of a Charet-wheel: their Axle-trees and their Naves and their Felloes and their Spokes all molten.

Verse 34. And there were four shouldring Pillars at the four corners of every base, these shouldring Pillars were of the base it self.

Verse 35. And on the top of the base, even at half a cubit height above the surface of it (so high were the rows of staves) there was the round compass of the Coronet of the upper settle: and on the top of the base, the staves and the borders that were there, were of one piece with it self.

Verse 36. And he graved upon the plates of the Staves and upon the borders thereof Cherubins, Oxen, and Palm-trees according to the proportion of every one: and there were so on the sloping shelves round about.

Verse 37. And he made ten Lavers of Brass: one Laver contained forty baths, and every Laver was four cubits square: and upon every of the ten bases was one Laver.

SECT. III. The Molten Sea.

IT was an equal wonder of Art, that so great and vast a vessel as the Molten Sea should be cast, and that when it was cast it should be got up from the plain of Jordan where it was cast, to the Temple: Being brought thither, it was set upon twelve brazen Oxen, at the East end of the Court of the Priests towards the North-east corner.

The dimensions and contents of it are thus accounted by the Book of Kings, It was ten cubits from the one brim to the other, it was round all about, and his height was five cubits, and a line of thirty cubits did compass it round about: And it contained two thousand baths, 1 King. VII. 23, 26. with which account the Book of Chronicles doth agree exactly in every point but only in the last, and there it differeth exceedingly, for it saith, it contained three thousand baths, 2 Chron. IV. 5. Now that difference breedeth no small difficulty how to reconcile it, and that is not all the difficulty in this story of the Molten Sea neither, for it is not easie to cast, how so small a compass (though it was indeed a huge compass for one vessel) should contain so great a quantity of Water. The Bath of the Hebrews which was the greatest liquid measure that

they had in use, was within a very little (a pint or such a thing) even and equal with the receit of our English bushel, or eight Gallons: now how a Vessel of but five cubits deep and of ten cubits from side to side, should contain three thousand baths, or near upon twenty four thousand gallons of Water, is of some difficulty to imagine: The cu∣bit in this Vessel is to be taken parallel to its measure in other Vessels and parts of the Temple, and so that particular will help nothing to a resolution. The Jews have deser∣vedly taken this scruple into their consideration and dispute; and the conclusion that they have made upon the doubt and debate is this, a 1.21 that this Sea was square in the bottom for three cubits high, and every side of the square was ten cubits broad, and so the whole was forty cubits about: and this squareness they go about to prove from the Oxens standing in a square facing under it (in which opinion they are far different from their Countryman Josephus, for he saith, that the Sea was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, b 1.22 fashioned in form of an Haemisphere, or half a Globe, which if I understand aright, doth augment the scru∣ple that we are upon. And they say withal, that the upper part of it, namely for the height of the two upper cubits it was round, and they contracting into the round and circular form did so much take in the compass which lay out in the four corners of the Quadrangle below, that now it was but thirty cubits about, according as the Text saith, that a line of thirty cubits did compass it round about. In which assertion although they speak that which is uncouth, and not ordinarily apprehended upon this matter, yet is their dispute so rational if it should particularly be given at length, that if it be not found on the suddain worth the believing, yet certainly is the matter very well worth the considering, and so be it left to consideration.

Now as for the difference which is between the Book of Kings and the Book of Chronicles, about the contents of this Vessel, (which is a doubt more obvious and con∣spicuous to the Eye) whilest one saith, it contained two thousand Baths, and the other, three thousand, the answer that is given generally by the Hebrew Writers, may be some sa∣tisfaction (which is, that of liquid it contained but two thousand Baths, but of dry things that would lye heaped above the brim, it would hold three) though I believe there is more in it. The Molten Sea was for the Priests washing themselves in it against they went about the Service, 2 Chron. IV. 6. Now their washing being twofold, either of their Hands and Feet, or of their whole Bodies, this Vessel served for both, but in diverse manner: Their Hands and Feet they washed in the Water that ran out by some Cocks and Spouts out of it; but for the washing or bathing of their Bodies they went down into the Vessel it self: Now had it been always full of Water to the brim, it had been too deep for them to stand in, and would hazzard their drowning; therefore there was such a gage set by Cocks or Pipes running out continually, that the Water was kept at such a height, as should serve for their purpose abundantly, and yet should not at all indanger their persons: And so may we very well reconcile the difference in question by supposing, that the Text that saith, that it contained two thousand Baths meaneth, the common and constant quantity of Water that was in it, that was fit and served for their washing, and the other that saith, it contained three thousand Baths meaneth that it would hold so much being filled up to the brim.

About the Body of this huge Vessel, there were two borders of Ingraving., the Work of which the Book of Kings calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Chaldee and the Jews interpret Ovals, but the Book of Chronicles calleth them Oxen: not in their full proportion but the Heads only, and the rest in an Oval, in stead of the Body; and it is conceived by some that out of these Heads, or out of some of them the Water issued forth, they be∣ing made as Cocks or conveyances for that purpose.

The supply of Water to these huge Vessels (and that so abundantly that they were not only always full, but continually ran out and yet were full still) was from the Well Etam, of which we have spoken before: And the Jerusalem Talmud in the Treatise Joma, speaking particularly of this Molten Sea, and how it was for the Priests to bath their Bodies in against they came to the Service, it proposeth this question, d 1.23 But is it not a Vessel? Yes, but Rabbi Jehoshua the son of Levi saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Pipe of Water cometh into it out of the well Etam: The meaning of the dispute is this; It was not lawful to bath for Purification in a Vessel, but in a gathering of Waters up∣on the ground, and how then might the Priests bath in the Molten Sea which was a Vessel? To this Rabbi Joshua giveth this satisfaction, That the Sea was as it were a spring of Water, for Water ran into it continually out of the Well Etam, and accordingly Wa∣ter ran continually out of it.

SECT. IV. Basins, Chargers, Dishes, &c. King Ptolemies and Queen Helens tables.

IT is not to be imagined that either the numbers, or the names, or the several fashions, or the several uses of all the Vessels in the Sanctuary should be given: it is ods there were but a very few Priests though they waited there, that were able to give a precise di∣stinct account about these things: therefore our going about to speak of them, it is ra∣ther because we would not say nothing, than from any hope or possibility we have, to give an estimate or description of them any whit near unto the full.

Their number was so great, that they were reckoned to five thousand and four hun∣dred in Ezr. I. 11. and ninety and three are averred by the a 1.24 Talmud to be used every day about the dayly Sacrifice: and in the Treatise Joma it appeareth that b 1.25 there were special Vessels for the Service of the day of expiation, and that King Monobazes made golden handles to them; and so other peculiar Services had their peculiar Vessels, in so much that partly because of the multitude of imploiments of Vessels at some certain times, and partly because of the change of Vessels at special times, the number could not but be very great, nor is it to be supposed certain: the piety of one or other still offer∣ing one Vessel or other in devotion.

The several fashions and cizes of them are rather to be guessed at, than determined; and the uses to which they were put, must help us better towards such a conjecture, than either their names do, or any description we can find of them.

1. There were Basins in which the Blood was taken when the Beast for the Sacrifice was slain, as Exod. XXIV. 6. and these the Jerusalem Talmud thinketh to be those that are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Agartalin, Ezr. I. 9. c 1.26 Thirty Agartalin of Gold. R. Samuel bar Nach∣man saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In it they gathered the Blood of Lambs. A thousand Agartalin of Silver: R. Simeon ben Lachish saith, It was that wherein they took the Blood of Bullocks.

2. There were dishes out of which the Blood was sprinkled on the Altar; and these are held to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kephorim, in the place alledged out of Ezra: and to be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mizrakim, of which word there is frequent mention in the Scrip∣ture: d 1.27 Kephorim (saith Solomon Jarchi) are Mizrakim, and they are called Kephorim, which betokeneth cleansing, because he that took the Blood in this Vessel wiped off the drops and Blood that stuck on his Hand, on the side of the dish: which action we have taken notice of in handling the manner of sprinkling the Blood on the Horns of the Altar: So that, in these Jews construction, Ezra reckoneth by name but the two sorts of Vessels that were first and most certainly used in the Service, namely the great Chargers or Basins in which they took the Blood, and the lesser dishes out of which they sprinkled it: And it may be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that every one of the twelve Princes offered at the de∣dication of the Tabernacle, Numb. VII. were these two sorts of Vessels: The Mizrakim are said to be before the Altar, Zech. XIV. 21.

3. There were great Voiders or Trays, as I may call them, of Gold or Silver, in which the inwards of the Beasts were taken and brought to washing, and brought when they were washed to the Altar: And dishes in which Salt was brought for the salting of all the Sacrifices. And dishes in which the Meat-offering was mingled, and other dishes in which it was offered. And it may be these that brought the Inwards or the Meat∣offering, were those that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meaneth, if that word meaneth any Vessel at all, as it is thought it doth, in 2 Chron. XXIV. 14. Some think it meaneth Pestels (saith Kimchi) wherewith they pounded the spices for the Incense: But in mine opinion it was a little Vessel, wherewithal they took Wine out of the Hin for the Drink-offerings: And so it is used in the words of the Rabbins, The Maids of the House of Rabbi as he was teaching them in the Language of Wisdom, said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 go into the Tankard? That is, the little Vessel wherewithal they drew Wine out of the Tankard, &c. I shall not trouble my self nor the Reader about this Word nor about his Opinion; the Translation that our English hath made of it is not only very facil, but also very warrantable.

4. There were Vessels out of which they poured the Drink-offering, it may be those are they that Josephus calls Phialas, Vials, e 1.28 as he reckoneth the holy Vessels upon the place of Ezra before alledged, but nameth more kinds than he doth: let the Reader draw among all the names he useth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may be the title of these Drink-offering Vessels that we are about; I should choose between the two last, and take Phialae the rather of the two: and the pouring out of the Vials in the Revelation may chance receive some illustration, by the Readers reflecting upon the pouring out of the the Vial of the Drink-offering.

5. There were Chafing-dishes to take Coals from the Altar for the burning of the In∣cense, and Dishes wherein to take Ashes from the Altar, and from the Altar of Incense, and Dishes for Frankincense, and the Dishes Teni and Coz, which they used about the Candles and Incense Altar: and Censer or Perfuming pans for the Incense, Dishes about the Shewbread, and such variety of Dishes, Basins, Vials, Cruses, Tankards and such like Vessels, that it were an endless labour to speak of them or seek after them particu∣larly. To which may be added, the Axes, Knives, Flesh-hooks, Forks, Fire-pans, Tongs, Snuffers, Pots, Chaldrons, the Vessel Pesachtar (a word used by the Chaldee Paraphrast, Exod. XXVII. 3, &c.) and the Instruments of Musick, of which we have spoken else∣where, the Mortars for making the Incense; and when we have reckoned all we can, we are sure we cannot reckon all, and therefore must leave them to supposal and conjecture. And to the Discourse of them which I must leave thus imperfect, let me add two Utensils more, which indeed were not of the like nature with these that have been spoken of, yet may well come in mention with them, because they were all Furniture of the same House, and those were two Golden Tables, but of several natures and uses, bestowed by Ptolemy Philadelphus King of Egypt, and Helena, Mother to Monobazes.

f 1.29 Aristeas and Josephus after him, relating the story of Ptolemies sending for the Septua∣gint to come to him to translate the Bible, they tell what sumptuous bounty and gifts he bestowed upon the Temple and presented thither; and among other things that they spake of (as a great sum of mony, certain Golden and Silver Goblets, and certain Gol∣den Vials, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) they mention and describe a Golden Table, of that richness, cost and curious Workmanship, as the like hardly to fellow it in any story, as the Reader may peruse them in the places cited in the Margin, for I shall not spend time upon their description.

There is relation also in the Talmudick Treatise Joma, of a Golden Table of Queen Helens bestowing and devoting, but it was not of the fashion and nature of any Tables that we have mentioned hitherto, but it was of a form and quality far differing from them. It was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mensa, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tabula, and the Tradition concerning it is thus: g 1.30 Queen Helena, Mother to King Monobazes, made the Golden Candlestick that was over the Temple door; And she also made the Golden Table on which was written the Section of the Law concerning the suspected Wife; Numb. V. So that this was a written Table hanged upon a Wall, and not a Table with Feet standing upon the ground, as those were of which we have spoken. The Gemara of the Jerusalem Talmud informs us about it in these words: h 1.31 She made the Table of Gold on which was written the Section of the suspected Wife, and when the Sun rose, the beams sparkled on it, and so they knew that the Sun was risen. And what was written on it? R. Simeon ben Lachish in the name of R. Januai saith, Aleph Beth was written on it. But behold the Tradition is: As was the writing on the one side, so was the writing on the other: It was not thick nor thin, but a mean between both. As was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that was on the one side so was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that was on the other. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the one side, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the other. R. Hosaiah saith, All the Section of the suspected Wife was written on it, and out of it he read and interpreted the whole Section. It seems this Table hung upon the Wall of the Gate of Nicanor, for in that the trial of the suspected Wife was made, the manner of which we have observed elsewhere.

As there were Tables and Candlesticks of Gold, 2 Chron. IV. 7, 8. in the holy place, so there were Tables and Candlesticks of Silver which were used in other places, 1 Chron. XXVIII. 15. as in the Courts and in the Priests Chambers.

SECT. V. The Priests Garments.

IT will not be much necessary to spend large Discourse upon this subject about the Gar∣ments of the ordinary Priests which they wore in the Service, since we have described the Vestments of the High Priest at large in another place, who wore all the same Gar∣ments that the other Priests did, but he wore other also, we shall therefore but briefly touch these particulars concerning them.

1. That the Garments wherewithal the Priests were arraied when they were about Di∣vine Service, were peculiar for that place and occasion, and differing from the Garments that they used in their ordinary wearing. Some Jews think there were such Priestly Garments before the Law, and they speak of such, bequeathed from Father to Son in the holy Line even from Adam to Isaac, and they think the Vesture in which Jacob obtained the Blessing was of this nature: but about this we shall not be inquisitive.

2. The Priests when they were come up in their courses to the Service, put off their ordinary wearing Clothes, washed themselves in Water, and put on the holy Garments: See Lev. VIII. 6. a 1.32 Yea whilst they were at the Temple and attending there on the Service,

any of them that would sleep by Night, he slept not in the holy Garments, but in his own wearing Clothes, and in the Morning when he was to go to his Service, he put off his own Clothes, bathed himself in Water, and put on the Garments of the Priest-hood. These expressions in Scripture, Put off the old man, and be renewed and put on the new, Ephes. IV. 22, 23, 24. Put on the Lord Jesus Christ, Rom. XIII. 14. Baptized into Christ, and putting on Christ, Gal. III. 27. Washed from our sins, and made Priests, Rev. I. 5, 6. Not unclothed but clothed upon, 2 Cor. V. 4. seem to allude to this custom.

2. The holy Garments of the Priests were of white Linnen, and they consisted of* 1.33 four parcels, whereas the High Priests Garments were of eight parcels, and they were of other Colours as well as white: And, as hath been observed elsewhere, every Priest was first tried by the Sanhedrin, whether he were right and fit, and being so found he had his white Garments put upon him, all which Garments were found at the publick charge. The Man clothed with linnen, with a writers Inkhorn by his side, Ezek. IX. 3. Walking with Christ in white, Rev. III. 4. Araying in white Robes, Rev. VII. 9, &c. do seem to refer to this holy Garb and Colour of the Priests.

3. Upon their Feet they wore nothing at all whilst they served, but stood in the Court barefooted, were it never so cold; nay though they were barefooted, yet might they not stand upon any thing to keep their Feet from the cold pavement, but must stand barely upon that, were the Service never so long and the season never so sharp: The reason of their barefootedness was because of the holiness of the ground, as Exod. III. 5. Josh. V. 15. and the reason of their standing only on the bare stones, was to shew their fervour and zeal to the Service.

4. Upon their Thighs and Loins they wore linnen breeches to prevent the discovery of their nakedness, Exod. XXVIII. 42. either when they stood upright aloft upon the Altar, or when they stooped down to any work of the Service, either there or in any other place. And here I cannot but think of that ridiculous passage in c 1.34 Martial. in lib. 3. Epig. 24. which such a provision as this might have prevented: And of that passage in the Treatise Tamid d 1.35 where some of the Priests are said to be delivered to the Chaza∣nim or Overseers, and they stripped them of their Garments, and left nothing upon them but their breeches.

5. Upon their Bodies they wore a linnen Coat or Surplice which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. XXVIII. 4. by the Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon which Nobilius maketh this comment: e 1.36 Graecam dictionem retinet S. Hieronymus ad Marcellam. S. August. q. 114. habet cum cornibus, &c. Hierome retaineth the Greek word (Cosymbotam) Austin in quest. 114. Translates it with horns, and addeth that the Latine Interpreters thought it better, to call it the Coat with horns, than if they had said, with tufts. But others Interpret it strait and girt: which Interpretation seemeth not impertinent, seeing that afterward in this same Chapter Cosymbi and Cosymboti do signifie knots. But others Translate it out of the Hebrew, Ocellatam, or checkered. And so it might be shewed from the Original of the Hebrew word used, that it so signifieth, and this linnen was wrought, Diaper-like, with checker or diced work, or some such kind of Workmanship, which set it out with neatness as well as it was white.

6. This Coat was girt to them with a long scarf, which went divers times about them like a swaddle, which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and which both helped to keep them warm in their thin clothing, and to strengthen their Backs in their hard Service, which sometime they met withal, tugging with the Beasts that they were to slay, and lifting at them when they were killed.

7. Upon their Heads they had a Bonnet or a Mitre, which was a linnen scarf often wrapped and wrapped about their Heads, after the manner of the Turkish Tullibants, as is more fully described in the Temple Service, Chap. 4.

In these four parcels of Vesture, the High Priests and the other Priests were alike, for the High Priest wore these as well as they, but he had four other parcels over and above which they might not wear, and by which he was singularly distinguished from them; and these were 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Coat of the Ephod: this the Seventy call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Ephod it self, which he put upon that Coat, and clasped it together over his Paps with a curious girdle. This helpeth to understand that in Rev. I. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Brest-plate: in which were put the Urim and Thummim, Exod. XXVIII. 30. which in the Apostles application seem to signifie Faith and Love, 1 Thes. V. 8. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Golden Plate upon his Forehead in which was written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The holy One of the Lord (compare Luke IV. 34.) which have been particularly spoken to in the Tract and Place cited a little above.

As the Priests Garments were provided at the Publick charge, so when they were over∣worn they returned to the Publick again; for their Coats and Breeches, &c. were ravel∣led to make yarn for the Lamps, and for the lights at the solemn nightly Festivity in the Feast of Tabernacles, and it is like, for the Priests Candles in their Chambers.

SECT. VI. The anointing Oil.

THE appointment and composition of anointing Oil is laid down, in Exod. XXX. 23, &c. where the Lord commanded thus, Thou shalt take unto thee principal Spices, of pure Myrrhe five hundred shekels, and of sweet Cinnamon half so much, even two hundred and fity shekels: and of sweet Calamus two hundred and fifty shekels: and of Cassia five hundred shekels after the shekel of the Sanctuary, and of Oil Olive an hin: And thou shalt make it a holy anointing Oil, &c. The Simples need not to be disputed of, only I cannot but ob∣serve and wonder at the conception of Rambam about one of them, who holdeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mor which our English hath very properly Translated Myrrhe to be a 1.37 the congealed Blood of an Indian Beast: whereupon one of his Glossaries takes him up thus, b 1.38 It can∣not enter into my Head, that they would put the Blood of a Beast into any holy composition, much less of a Beast unclean. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mor is that that is spoken of in the Canticles, I am come into my Garden, my Sister, my Spouse, I have gathered my Myrrhe.

For the making up of these Simples into the compound of the anointing Oil, the way and manner is recorded to have been thus; c 1.39 They were bruised every one apart, and by themselves, and then were they mingled and boiled in clean Water, till all their strength was come out into that Decoction: which Decoction strained, and having Oil put to it, was again boiled to the height of an Ointment and so reserved.

This anointing Oil was only in use in the times of the Tabernacle and first Temple, and with it were their Vessels sanctified, according as was appointed in the place of Exodus even now cited, and described Levit. VIII. but there was no such Ointment un∣der the second Temple, for there the Vessels were sanctified by their very use and serving in them: and so indeed was the Temple it self: For there was neither cloud of Glory to sanctifie the House, nor divine Fire to sanctifie the Altar, nor holy Oil to sanctifie the Vessels, nor Urim and Thummim to honor the Priests, and yet was the Place and Service then as holy as it was before. God by this abatement of those external advantages and excellencies, and yet by the continuance of the honour of his Worship and Service, making way to the dignifying of the Spiritual Worship under the Gospel, when such ex∣ternal and visible appearances of his Presence were not to be looked for, and when all Ceremoniousness in holy things should be abolished and laid aside.

With the holy Oil whilest it was in use and imployment, was the High Priest anointed, as well as other things, and when the use of the Oil ceased, then was he consecrated by the arraying of him in the Garments appointed for the High Priests wearing, and he was said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consecrated by the vestments, as we have observed in another place. The manner of his anointing whiles that was used, is described by the Talmudists to have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.40 after the form of a Greek Chi: They anointed the Kings (say they) after the form of a Crown, but the Priests after the form of a Chi. What means, after the form of a Chi? e 1.41 R. Menasses the son of Gada saith, After the form of a Greek Chi. But what means this? f 1.42 R. Solomon saith, It was first poured on his Head, and then put between his Eyebrows, and drawn this way and that way with the Finger of him that put it there: which others express thus, g 1.43 One poured the Oil upon his Head, and it ran down this way and that way, like two pearling droppings upon his Beard, as Psal. CXXXIII. 2.

The Oil and anointing wherewith the Priests and the Vessels of the Lords House were sanctified, did denote the Word and the Spirit of God, whereby he sanctifieth the Vessels of his Election, even persons of his Choice, to his Service, and Acceptance: Oil and anointing do signifie the Word as well as the Spirit. And in that sense should I inter∣pret the anointing, in 1 John II. 20. 27. Ye have an unction, that is the word, from the holy One, and ye know all things by it. And the anointing, that is, the Word, which ye have received of him abideth in you: and ye are not to seek for Teaching from any Man, for the same Word hath taught you abundantly of all things, &c.

Notes

• a 1.1

  Mid. per. 3. Sect. 6.
• b 1.2

  R. Sol. in Exod. XXX ex Zevachin.
• c 1.3

  Ioma per. 3.
• d 1.4

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.5

  R. Sol. ubi s••pra.
• f 1.6

  Tamid. per. 1▪ Sect. 4.
• g 1.7

  Ioma fol. 37.
• h 1.8

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.9

  Gloss. in Mish∣naioth in Ta∣mid. vid. Maym▪ in Biath Mikd. per. 5.
• k 1.10

  Zevach. per. ••. fol. 18.
• l 1.11

  Maym. ubi sup.
• m 1.12

  Aruch ubi sup.
• n 1.13

  Baal hattu∣rim in Exod. XXX.
• o 1.14

  Maym. ubi sup.
• p 1.15

  Id. ibid. R. Sol. in Exod. XXX.
• a 1.16

  Vid. D. Kimch. in a Chron. IV.
• b 1.17

  Id. ibid.
• c 1.18

  Ios. Antiq. l. 8. cap. 2.
• d 1.19

  R. Sol. in 1 Kings VII.
• e 1.20

  R. Levi Ger∣son & D. Kimch. in 1 King. VII.
• a 1.21

  Talm. in E∣rubbin per in Gemar. & R. Sol. & Kimch. in 1 King. VII.
• b 1.22

  Ioseph. Ant. lib. 8. cap. 2.
• d 1.23

  Talm. Ierus. in Ioma. per. 3. Aruch. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maym. in Beth Mikd. per. 5.
• a 1.24

  Tamid. per. 3.
• b 1.25

  Ioma per. 3.
• c 1.26

  Talm. Ierus. in Ioma per. 3.
• d 1.27

  R. Sol. in Ezr. I.
• e 1.28

  Iof. Aut. lib. 11. cap. 1.
• f 1.29

  Arist. in Hist. LXX. Ios. Ant. l. 12. cap. 2.
• g 1.30

  Ioma per. 3.
• h 1.31

  Talm. Ierus. ibid. fol. 41.
• a 1.32

  Tamid. per. 1.
• * 1.33

  b Rab. Sol. in Exod XXVIII.
• c 1.34

  Martial. lib. 3 Epig. 24.
• d 1.35

  Tamid. per. 5.
• e 1.36

  Nobil. in LXX in Ex. XXVIII.
• a 1.37

  Maim in Kelt Mikdash. per. 1.
• b 1.38

  Gloss. ibid.
• c 1.39

  Ibid.
• d 1.40

  Ibid.
• e 1.41

  Talm. in Keri∣thuth per. 1.
• f 1.42

  R. Sol. in Lev. VIII.
• g 1.43

  Aruth in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉