Stones

STONES. We have already spoke, as World. often as Occasion has offer’d, of the several precious Stones, or Gems, of which mention is made in Scripture. All that can be found concerning this Matter in the Commentators, is very little to be rely’d on, since neither the Jews, nor even the antient Greek Interpreters, seem to have had a sufficient Knowledge of the proper Signification of the Original Terms. Louis de Dieu has very carefully treated of it, in his Commentary upon Exod. xxviii. 17, &c. and Braunius, De Vestitu Sacerdotum Hebræorum, l. 2. c. 8, 9, &c. See also Francis de la Rue, de Gemmis. These are the Names of the precious Stones that are spoke of in Exod. xxviii. 17, &c. and which were in the Highpriest’s Breast-plate. The Reader may see each of them under their particular Articles.

1. The Sardius or Sardonyx, in Hebrew, Odem.Odem. It was inscribed with the Name of Reuben.

2. The Topaz, in Hebrew, Pithera. The Pithera.Name of Simeon was engraved upon it.

3. The Emerald, in Hebrew, Barecheth. Bareketh. Nophech.The Tribe of Levi.

4. The Carbuncle, in Hebrew, Nophech. The Tribe of Judah.

5. The Sapphire, in Hebrew, Sapphir. Sapphir.The Tribe of Dan.

6. The Jasper, in Hebrew, Jahalom. Jahalom.The Tribe of Naphtali.

7. The Ligure, in Hebrew, Leshem. The Leshem.Tribe of Gad. Achlamah. 8. The Agate, in Hebrew, Shebo. The Shebo.Tribe of Asher. Tharshish. 9. The Amethyst, in Hebrew, Achlamah. The Tribe of Issachar.

8. The Chrysolyth, in Hebrew, Tharshish. The Tribe of Zebulun.

9. The Onyx, in Hebrew, Shohem. The Shohem.Tribe of Joseph.

10. The Beryl, in Hebrew, Jashpe. The Jashpe.Tribe of Benjamin.

Upon the two Shoulders of the High-priest were two Stones, call’d, in Hebrew, Shohem, in the Vulgate Onyx, in the Septuagint Emeralds. We think this to be the Exodus xxviii. 9.true Signification of the Hebrew Word Shohem.

St. John in his Revelation speaks of Rev. xxi. 19, 20, 21, &c.the New Jerusalem, the Spouse of the Lamb, the Foundations of which were precious Stones. The first Foundation was Jasper,

Acts xviii. 18. שש or שיש Shish.the second Sapphire, the third a Chalcedony, the fourth an Emerald, the fifth Sardonyx, the sixth Sardius, the seventh Chrysolite, the eighth Beryl, the ninth a Topaz, the tenth a Chrysoprasus, the eleventh a Jacinth, the twelfth an Amethyst. To these precious Stones may be added the Stone of Shish, Sis, Ses, or Sais, mention’d 1 Chron. xxix. 2. and Esth. i. 6. which is commonly translated by fine white Marble. See PARIUS LAPIS.

1 Chron. xxii. 2. 1 Chron. xxix. 2. Isa. liv. 11.The Stone Gazith. But I take this to be a common Marble, sawed and polished.

The Stone of Phuc. Phuc, in Hebrew, signifies Antimony, or Paint. We may see by Isaiah, that the Stone of Phuc was used for Pavements. The Stone of Stibium, or Antimony, is a Mineral of a black Colour, full of shining Veins, like polish’d Iron, and which has an intermediate Nature, between Metal and Stone.

Also in Scripture mention is made of several remarkable Rocks or Stones, that were noted for some memorable Events. Such were,

The Rock or Stone of the Desart. This was the City Petra: See its Article.

The Stone or Rock of Division. This is the Rock wherein David and his People were besieged by Saul, when it was told him, that the Philistines had made an Incursion into his Kingdom. This obliged 1 Sam. xxiii. 28. &c.him to quit his Undertaking, to go after the Enemy.

The Rock Etam. A Rock wherein Samson lay hid, while he made War against the Judg.xv.8. Judg. vii. 25.Philistines.

The Stone or Rock Oreb, where Gideon put to Death Oreb the Prince of Midian.

The Rock of Adullam, wherein was a Cave where David conceal’d himself. 1 Chron. xi. 15.

1 Sam. v. 1. 1 Sam. xx. 19. Psal. cxv. 21.The Stone of Ezel, or the Rock near which David was to expect the Answer of his Friend Jonathan.

The Stone of Succour. This is the Place where the Philistines took the Ark of the Lord.

The Corner-Stone, or the Head Stone of the Corner. This is that which is put at the Angle of a Building, whether at the Foundation, or at the Top of the Wall. Jesus Christ was that Corner-Stone which was rejected by the Jews, but is become the Corner-Stone of the Church,¹ and the Stone that binds and unites the Synagogue and the Gentiles in the Union of the same Faith, of the same Baptism, of the same Church.

1 Kings i. 9.The Stone of Zoheleth, as the Rabbins say, was a Stone that served for Exercise to the younger People, who try’d their Strength, either in lifting it, casting it, or rolling it; for they are not intirely agreed as to its Use. See also Zech. xii. 3. A Stone of Proof.

The Stone of Bohan, or Aben-bohan, is mention’d Josh. xv. 6. xviii. 17.

Josh. x. 11.The Hebrews give sometimes the Name of Stone or Rock to Kings, to Princes, or to God himself. Joseph in Egypt became the Stone of Israel, Gen. xlix. 24. They also give the Name of Stones to the Weights Levit. xix. 36. Deut. xxv. 13.they use in Commerce. Just Weights shall ye have: The Hebrew says, just Stones. Thou shalt not have in thy Bag divers Weights, A great and a small. The Hebrew says, a Stone and a Stone. The Stone of the 2Sam. xiv. 26.King, is the King’s Weight. See also Prov. xvi. 11. xx. 10, 23. Mic. vi. 11. A Stone of Fraud, is a deceitful Weight.

They call a great Shower of Hail, Hailstones. See Isai. xxx. 30. Ezek. xiii. 12, 13. xxxviii. 22.

Jacob’s Stone. This is the Stone that he made use of for a Pillow, when he went to Mesopotamia, and upon which he poured Oil, Gen. xxvi. 18.by a kind of Consecration, because it was to be set up as an Altar to the Lord after his Return. And, in effect, he did come hither to pay his Vows, and to offer his Sacrifices, after he return’d out of that Country. ‘Twas from Gen. xxxv. 14.Jacob’s anointing of this Stone, that the Pagans took up the Practice of pouring Oil upon certain Stones which they worshipped. Clemens Alexandrinus assures us, that they Cle. Alex. Strom. l. 7. Arnob. cont. Gent. l. 1.pay’d a religious Worship to these kind of Stones. Arnobius acknowledges, that he himself had fall’n into this kind of Idolatry, before he embraced Christianity: Si quando conspexeram lubricatum lapidem, & ex olivi unguine lubricatum, tanquam inesset vis præsens, adulabar, affabar.

The antient Phenicians call’d by the Name of Bethulæa, such Stones as were Euseb. præpar. l. 1. c. 10. Apud Photium, cod. 242.consecrated to divine Worship. Sanchoniathon ascribes the Invention of them to the God Cœlus; he says, they are living and animated Stones. They were seen for a long Time about Mount Libanus. Asclepiades takes notice of ‘em near Heliopolis in Syria; and Damascius says, he has seen of ‘em in the Air, and in Motion. They ascribed Oracles to them, and the Presence of some Deity, or of some Genius that animated them. Some of these Bethulæa were consecrated to Saturn, others to the Sun, and others to other Deities. Hesychius says, that the Poets call the Stone, which Saturn devoured instead of his Son Jupiter, by the Name of Bethula. I doubt not but that the Word Bethula or Bethulæa, is derived from Bethel, where Jacob anointed a Stone in honour of the true God.

Job xxviii. 18.The Mahometans think,² that Jacob’s Stone was convey’d to the Temple of Jerusalem, and is still preserv’d in a Mosque there, in the Place where they think the Temple formerly stood. They call this Stone Alsakra, or the Stone of Unction. The Cadi Gemaleddin, Son of Vallel, writes, that passing through Jerusalem, in his Way to Egypt, he saw Christian Priests carrying glass Phials full of Wine over the Sakra, near which the Mussulmen had built their Temple, which, for this Reason, they call the Temple of the Stone. This Wine that the Christian Priests set upon the Stone, was, without doubt, design’d for the Celebration of Mass there.

Thunder-Stone. We think the Stone Gabish or Algabish, mention’d by Job and Ez. xiii. 11.Ezekiel, to be the Thunder-Stone.³ The Antients had a Knowledge of the Stones call’d Ceraunia, or Thunder-Stones, and had them in much Esteem. Job reckons the Gabish among precious Stones; and Ezekiel says, that the Lord will overwhelm the Wicked by a violent Shower, and will break them to Pieces by the Stone Plin. lib. xxvii. c. 9.Gabish. As Pliny describes it, they were black or red Stones, having the Shape of a Wedge. Anselm de Boot⁴ says, they are shewn in Collections of Rarities; have the Form of a Hatchet, of a Ploughshare, of a Hammer, of a Mallet, or of a Wedge. That their Substance is like that of Flint- Stones; their Colour not uniform; that they are generally perforated, and seem to have served for several Uses, either of War, or for Country Business.

Plin. l. 27. c. 9.These Observations would make one think, that these pretended Thunder- Stones are nothing else but some of those Stones which the Antients made use of instead of Iron, or Steel, to work with, for Arms to attack or to defend themselves with. We find Hatchets, Knives, and Ploughshares of this kind of Stone. The antient Hebrews made use of Stone- Knives for Circumcision. The Galli, or Herodot. l. 7. c. 69.Priests of Iris, also us’d them for cutting. Herodotus says, that the Ethiopians tipt the Ends of their Arrows with very hard Stones. The Hatchets that have been found under the Heads of some Barbarians that were dug up some Years ago,⁵ in a Village near Eureux, were of Stone; and some of ‘em were of a very beautiful and precious green Stone. It is not therefore to be wonder’d at, that they set such a Value on them, and placed them in the Rank of precious Stones.

Even at this Day they ascribe extraordinary Effects to these Thunder-Stones. Pliny says, that the Persian Magians sought with great Care for a sort of Thunder-Stone that was very rare, and which they made use of in their Operations; that is, says he, the Stone that falls with the Thunder. Lotacus speaks of two other Kinds of them, to one of which they imputed the Power of taking Cities, to the other the Power of defeating Fleets. These Stones are to be found very common at this Day in Picardy, Germany, and in the Country of the Morians.

But the true Thunder-Stones are different from all these. ‘Tis pretended they are form’d in the Clouds of a nitrous and sulphureous Matter, which acquires a certain Degree of Consistence by the Agitation of the Clouds, and then takes Fire, and darts forth Plutarch. in Lysandro.with Impetuosity. Plutarch speaks at large of a Thunder-Stone that had fall’n formerly in Thrace. The Philosopher Anaxagoras foretold the Fall of this Stone, and pretended, that it was emitted from the Body of the Diogen. Laert. in Anaxag.Sun. It was seen for seventy-five Days in the Air, toss’d up and down at Random, and from Time to Time it sent forth Pieces of its Substance all on fire, appearing like those Stars that seem to fall from the Sky. At last the Stone itself fell down, and was quite extinguish’d, being much diminish’d in the Bigness that it seem’d to have in the Air. Plin. l. 2. c. 68.Pliny says, that it was preserved even to his Time, was in Bulk as big as a Chariot, and of a dark adust Colour. Qui lapis etiam nunc ostenditur, magnitudine vehis, colore adusto.

Cardan. de varietate. l.14. c. 72.That which is to be seen in the Parish Church of Eurishem in Alsatia, fell down from Heaven in the Year 1492. It is blackish, almost round, uneven, and weighs, as they say, about three hundred Pound Weight. That mention’d by M. Gassendi, a which fell November 29, 1637. was of the Bigness of a Man’s Head, weigh’d fifty-four Pounds, was of a blackish Colour, and extreamly hard; it is kept at Aix in Provence. Count Marcellin, in his Chronicle for the Year 452, speaks of three great Stones that fell from Heaven in Thrace. Cardan relates, that in 1510 there fell in the Country near Abdua, to the Number of twelve hundred Stones, of the Colour of Iron, of a sulphureous Smell, and of an extraordinary Hardness.

Diodor. Sicul. Bibl. l. 11.Some pretend these Stones are not generated in the Air, but that they are broken off from some very high Rocks; that the Sulphur and Nitre in which they are inclosed, are the Cause that they are soon inflamed, and the Flame contributes to their being supported for some Time in the Air: That when the combustible Matter is consumed, with which they are surrounded, they fall down, and are taken for Thunder- Stones. Diodorus Siculus relates, that the Persians attempting to plunder the Temple of Delphos, were repell’d and intirely routed by Thunder, Tempest, and great Fragments of Rocks, that were torn up by the Violence of the Storm. Travellers assure us, that the same thing often happens in America, in certain Places where Hurricanes are frequent. It is very probable, that what they call Thunder- Stones, and what Job and Ezekiel mention by the Name of Gabish, are nothing else but Stones loosen’d from the Mountains, which then obtain’d the Name of Thunder-Stones.

Josh. x. 11.Shower of Stones. Joshua speaks of its raining Stones upon the Canaanites. Thus he expresses himself; And it came to pass as they fled from before Israel*, and were in the* going down to Beth-horon*, that the Lord* cast down great Stones from Heaven upon them unto Azekah*, and they died. They were* more that died with Hailstones, than they whom the Children of Israel slew with the Sword. Opinions are divided about these Hailstones. Some pretend, that this was no more than ordinary Hail, but more violent than the Storms we are us’d to see. Others maintain, that Joshua is to be understood literally, of a Shower of Stones. The Text seems to be express for this Sentiment, and the thing is not at all impossible. We have several Instances of Showers of Stones; and tho’ we had no Example of Things of this Nature, yet it is enough that the Scripture speaks of it as of a supernatural and miraculous Event, to remove all our Scruples about it. We ought not to have recourse to the figurative and metaphorical Sense, but only when the things related in Scripture include some Contradiction in the literal Sense, something contrary to the Idea of God, or inconsistent with the Laws of Nature. In a word, when there is no real Necessity of having recourse to a Figure, we must not depart from the literal Sense.

Deuter. xxviii. 24.As often as the Scripture speaks of these Events, it speaks of ‘em as of a Prodigy. But surely a common Shower of Hail has nothing of a Miracle in it. The best Commentators upon Joshua, as Masius, Bonfrere, Grotius, explain it literally of a Shower of Stones. Moses, in Deuteronomy, speaks of a Shower of Dust and Sand, with which he threatens his People: The Lord shall make the Rain of thy Land Powder and Dust; from Heaven shall it come down upon thee, until thou be destroyed. The Romans, who look’d upon Showers of Stones as something very disastrous, in their Annals have taken notice of a great many Instances of them. Under the Reign of Tullus Hostilius, when it was made known to the People of Rome, that a Shower of Stones had fall’n upon the Mountain⁶of Alba, at first it seem’d incredible. They sent out proper Persons to inquire strictly into this Prodigy, and it was found that Stones had fall’n after the same Manner as a Storm of Hail driven by the Wind⁷. Afterwards the same Prodigy happen’d frequently⁸. Some Time after the Battle of Cannæ, there was seen upon the same Mountain of Alba, a Shower of Stones, which continued for two Days together. In 1538, near a Village in Italy call’d Tripergola, after some Shocks of an Earthquake, there was seen a Shower of Stones and Dust, which darkned the Air for two Days, after which they observed that a Mountain had rose up in the midst of the Lucrine Lake⁹.

If therefore Showers of Stones have nothing contrary to the Laws of Nature, there can be no good Reason assign’d why we should depart from the literal Sense in this Place, to seek Refuge in Allegory. This is not to affirm that there was no Miracle here, as there was none in those Showers of Stones mention’d by Livy; but the Miracle consists much less in the Thing itself, than in the Circumstances of Time, and that the Shower should fall only upon the Canaanites, without doing the Israelites any Harm. Our Dissertation may be consulted upon this Subject, printed before our Comment upon Joshua, and other Commentators upon the same Book.

Stone of Offence. This is what we meet with in our Way, and which makes us Isa.viii.14.stumble or fall. He shall be for a Stone of Stumbling, and for a Rock of Offence, to both the Houses of Israel. St. Peter and St. Rom. ix. 33. 1 Pet. ii. 8.Paul have said, that Jesus Christ was a Stumbling-Stone to the Jews who believed not on him.

Moses says, that God would give to the Hebrews a Country, whose Rocks and Stones should supply them with Plenty of Deuter. xxxii. 13. Psal. lxxxi. 16.Honey and Oil: He made him to suck Honey out of the Rock, and Oil out of the flinty Rock. And the Psalmist says, speaking of the Miracle by which Moses drew Water out of the Rock; With Honey out of the Rock should I have satisfied thee. In Palestine the Bees often lay up their Honey in the Holes of the Rocks. ‘Tis to this that the Scripture alludes in this Place. Job xxix. 6.Job says, in the same Sense, that in the Time of his Prosperity, the Rock poured me out Rivers of Oil, because the Olive-trees generally grew upon the Mountains.

Many People bordering upon Palestine, had their Abode in the Rocks and hollow Stones in the Mountains. The People inhabiting upon the Persian Gulph, lived in this Manner. ‘Tis for this Reason that they were call’d Troglodytes, which in Greek is as much as to say, People that dwell in the Caves and hollow Places of the Mountains. Those that inhabited in the Desart about Tikoah, lodged in Caverns dug in the Earth, says St. Jerome. The Idumeans had their ordinary Abodes in the Jer. xlviii. 28.Clefts of the Rocks. O ye that dwell in Moab, leave the Cities and dwell in the Rock, and be like the Dove that maketh her Nest in the Sides of the Hole’s Mouth. Hither the Moabites us’d to retreat in Times of Calamity. The Kenites, who dwelt to the South of the Black-sea, lodg’d Numbers xxiv. 21.after the same manner: And he looked on the Kenites, and took up his Parable and said; Strong is thy Dwelling-place, and thou puttest thy Nest in a Rock.

Isa. li. 1.In Isaiah God says to the Jews; Look unto the Rock whence ye are hewn, and to the Hole of the Pit whence ye are digged; that is, to Abraham and the Patriarchs from whom ye are descended. And in the Gospel, Mat. iii. 9.John the Baptist tells the Pharisees; Think not to say within your selves, We have Abraham to our Father; for I say unto you, that God is able of these Stones to raise up Children unto Abraham. He can convert the most hardned Hearts, and call to him those that are at the greatest Distance. ‘Tis believed, that when he spoke this, the Baptist pointed to the Stones in the Desart, and by that Name understood the People that were yet Infidels and Gentiles.

Ex. iv. 25. Josh. v. 2.The Knives of Stones that were made use of by the Jews in Circumcision, were not enjoin’d by the Law; but the Use of ‘em was founded, either upon Custom, or upon Experience of this kind of Instruments, they being found to be less dangerous than those made of Metal. Zipporah made use of a Stone to circumcise her Sons. Joshua did the same, when he caus’d such of the Israelites to be circumcised at Gilgal, as had not received Circumcision during their Journey in the Wilderness: Fac tibi cultros Lapideos, & circumcide secundo filios Israel. This Expression of Scripture shews, that Knives were not then in common Use. The Egyptians made use of these Knives of Stone to open dead Bodies that Herodot. l. 2. c. 2. Plin. l. 35. c. 12.were to be embalm’d. Pliny assures us, that the Priests of the Mother of the Gods had sharp Stones, with which they cut and slash’d themselves, which they thought they could not do with any thing else without Danger: Nec aliter citra perniciem. Catullus observes,¹⁰ that Athys made himself a Eunuch after the same manner.

They made use of Stone Knives to make Incisions in the Tree from whence the Balm distill’d. They also made use of them formerly instead of Pen-Knives, to cut the Canes for writing withal. Scaliger says, that he had seen at Lyons two of these Stone Knives. We have already spoken of Hatchets, and other cutting Instruments of Stone. The Africans of Morocco, and some Americans, still, at this Day, have them in common Use, of which they make Knives, Lancets, and Razors¹¹. The Oriental Jews commonly us’d them for the Circumcision of their Children, being not unlike Flints for Guns: But the Western Jews use a Razor.D. Joh. de Palafox, c. 12.

Moses forbids the Hebrews to set up in their Country any Stone that is exalted or remarkable. Nec insignem lapidem ponetis in terra vestra. The Hebrew¹² may be translated by a Stone for Sight, a Land-mark, that stands on an Eminence, or in some great Road, that it may be seen at a Distance. Strabo mentions these Stones, Strab. l.17.which were to be seen on the High-ways in Egypt. They are raised on high, polish’d, round, and almost of a spherical Figure, made of a kind of a black and hard Stone, of which Mortars are made in that Country. These Stones or Columns are placed upon a larger Stone, or Base, and sometimes have still another lesser Stone over them, serving as a Capital. Some stand alone and separate; the greatest are almost twelve Feet in diameter, and generally they are about half as thick; thus says Strabo. There are also several remarkable and eminent Stones upon Libanus, as the same Author testifies. The Syrians and Egyptians had such a Respect for these Stones, that they almost adored them. They anointed them with Oil, as may be seen from Apuleius, they kiss’d them and saluted them. It is likely that this is what Moses forbid the Hebrews to do.

Prov. xxvi. 8.Solomon says in his Proverbs; As he that bindeth a Stone in a Sling, so is he that giveth Honour to a Fool. Or, as the Vulgate hath it, He that heaps Honours upon a Fool, does like one that throws a Stone upon those Heaps, that us’d to be raised to the Honour of Mercury. Statues of Mercury were generally set up in Crossways, and Heaps of Stones were cast at the Feet of these Statues, out of superstitious Views; pretty much like what is done in this Country, where Persons throw Stones at the Feet of certain Crosses set up in the High-ways. They pretend, that so many Stones cast there, are as a Testimony of the Salutation that is paid to it. It is certain that the Pagans were us’d to make Heaps of Stones at the Feet of the Statue of Mercury, and to his Honour;¹³ and it can hardly be doubted, but that the Author of the Vulgate had this Custom in View, when he translated that Passage of the Proverbs.

But the Hebrew Text imports;¹⁴ Just as a little Stone, (literally, a Fragment of a Stone) thrown upon an Heap of Stones; so is Honour conferr’d upon a Fool. This little Stone does not augment the Heap, nor is so much as seen upon it; so Honour heap’d upon a Fool, does not render him more worthy of Consideration. Others translate it, To tie a Stone in a Piece of Purple, is to give Honour to a Fool. As nothing can be so ill placed as a Stone in a Piece of fine Cloth; so are Honours ill placed upon a Fool. Lastly, the Hebrew may be render’d thus; To give Honours to a Fool, is the same thing as to put a Piece of try’d Silver in a Sling. The Septuagint translate it;¹⁵ He that gives Glory to a Fool, is like him that ties a Stone in a Sling; for this is to lose Labour, when the Stone is fastned to the Sling.

Great Heaps of Stones, raised up for a Witness of any memorable Event, and to preserve the Remembrance of some Matter of great Importance, are the most antient Monuments among the Hebrews. In those elder Ages, before the Use of Writing, these Monuments were instead of Inscriptions, Pyramids, Medals, or Histories. Jacob and Laban raised such a Monument upon Mount Gilead in Memory of their Gen. xxxi. 46. Josh. iv. 5, 6, 7. Josh. xxii. 10.Covenant. Joshua erected one at Gilgal, made of Stones taken out of the Jordan, to preserve the Memorial of his miraculous Passage over this River. The Israelites that dwelt beyond Jordan, also rais’d one upon the Banks of the River, as a Testimony that they constituted but one Nation with their Brethren on the other Side.

Josh. vii. 26.Sometimes they heap’d up such a Collection of Stones upon the Burying-place of some odious Persons, as was done in the Case 2 Kings xviii. 17.of Achan and Absalom.

Mention is often made of the Stones wherewith they overwhelm’d such as were stoned to Death. See the Article STONEING.

Rough and unform’d Stones were look’d upon as purer, and fitter for sacred Uses, than those that were hewn. Moses directed an Altar to be raised to the Lord of rough Stones; If thou wilt make me an Altar of Stone, thou shalt not build it of hewn Stone; for if thou lift up thy Tool upon it, thou hast polluted it. God order’d that an Altar of rude Stones should be built to him upon Deuter. xxvii. 5.Mount Ebal; that it should be cover’d with Mortar, and that the Words of the Covenant should be written upon it. This Josh. viii. 31, 32.was perform’d by Joshua. The Altar of the Temple at Jerusalem, which was built after the Return from the Captivity, was Ezr. v. 8. 1 Macc. iv. 46, 47.also of rude Stones; as likewise was that repair’d by Judas Maccabeus, after the Profanation of it by Antiochus Epiphanes.

In Deuteronomy, Chap. viii. 9. Moses, speaking of Palestine, says, that the Stones of that Country are Iron-Stones; Cujus lapides ferrum sunt. Which signifies, that the Stones of this Country may serve to make Knives, Hatchets, and other Instruments, which are commonly made of Iron; or that the Stones there have the Hardness and Solidity of Iron; or lastly, that the Mountains of this Country will abundantly supply them with Mines of Iron, or Iron-stone.

A Heart of Stone, may be understood several ways. Job, speaking of the BehemothJob xli. 15., or the Elephant, says, that his Heart is as hard as Stone, as impenetrable as an Anvil: Which is as much as to say, that he is of a very extraordinary Strength, Boldness, and Courage. It is said elsewhere, that the Heart of Nabal became as a Stone, when he was told of the Danger he had incurr’d by his Imprudence. His Heart became immoveable like a Stone, it was contracted or convulsed, and this Convulsion was the Occasion of his Death. Ezek. xi. 19. xxxvi. 26.Ezekiel says, that the Lord will take away from his People their Heart of Stone, and give them a Heart of Flesh; that he will convert them, and inspire them with milder and more humane Sentiments. ‘Tis pretty nearly in the same Sense, that John Mat. iii. 9.the Baptist said, that God was able to raise up to Abraham Children from the Stones of the Desart.

Fire produced from Stones by means of a Steel, or even when they are otherwise set on fire, is reckon’d purer and fitter for religious Offices, than any other Fire. At the Consecration of the Altar of the Tabernacle, and at the Dedication of the Temple of Jerusalem, God sent Fire from Heaven, which set fire to the Wood of the Altar. But when Judas Maccabeus¹⁶ purified the Temple, he lighted the Fire de ignitis lapidibus igne concepto. He caused Flints to be heated, and extracted Fire from them, to light the Fuel upon the Altar.

A Stone is sometimes put for an Idol of Hab. ii. 19.Stone; Wo unto him that saith to the Wood, Awake, and to the dumb Stone, Arise, it shall teach. The Assyrians threw into the Fire the Isai. xxvii. 19.Gods of the Nations; for they were no Gods, they were only Wood and Jer. ii. 27.Stone. And Jeremiah says, Saying to a Stock, Thou art my Father, and to a Stone, Thou hast brought me forth. To be reduced to an Heap of Stones, is said of a City or House which is entirely ruin’d and demolish’d; Mic. i. 6.I will make Samaria as an Heap of the Field, and as Plantings of a Vineyard. Jer. xvii. 1.Jeremiah says, that Damascus shall cease to be a City, and shall be reduced to an Heap of Stones. Thus also our Saviour, speaking of the Destruction of Jerusalem, Mat. xxiv. 2.says, that one Stone shall not remain upon another.

Daniel, speaking of the Kingdom of the Dan. ii. 34Messiah, compares it to a small Stone loosned from the Mountain, that falls upon the Feet of the Colossus which Nebuchadnezzar saw in his Dream, and which afterwards fill’d the whole Earth.

Ecclus. xxii. 1, 2.The Author of Ecclesiasticus says, that the slothful Man shall be stoned with Stones of Dirt, and Stones of Filth or Dung¹⁷. That is, besides the Punishment of being stoned, he shall suffer the Shame of Contempt. He shall be defiled with Dirt, and be look’d upon as defiled with Dung.

Ez. xxviii. 14, 16.Ezekiel compares the King of Tyre to the Cherubim in the Temple, in the midst of the Stones of Fire, or of burning Stones, in medio lapidum ignitorum. The Cherubims were of Gold, the Pavement of the Sanctuary was of Stones and Marble, precious and shining. Thus the King of Tyre was cloathed with magnificent Garments, Gold and precious Stones surrounded him on all Sides, his Apartments were paved with precious Marble, &c.

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