〈◊〉 Joseph Ant. l. 8. c. 2. pag. 266. G. That they were built with three Rowes of Stones of ten Cubits high and eight Cubits thick a piece So that the out-wall of the Cloisters was eight Cubits thick and thirty Cubits high of solid stone and then Cedar beames at top lying crosse upon Pillars within The wall running East and West the beames were laid at top North and South with Pillars underneath which made a walk covered at top and open on the insides towards the open Pavements of the Courts the beames being supported with Pillars like as the Royal Exchange or the Piazzo in Covent-Garden If this be the truth then 't is clear by the Text that Solomon himself did Porch both the Courts for they are both deâ—cribed to be of the same form of Building in the forecited places 2 King 7.12 the last whereof Villalpandus peremptorily interprets of the outward or great Court of the Temple Explanat in Ezech. Tom. 2. Part. 2. Lib. 1. Isagog Cap. 9. Pag. 22. Col. 2. D. and Part. 2. in cap. 40. Ezech. lib. 3. cap. 25. and joyns Tostatus with himself in the same Opinion If so be this be truth then 't is clear that Solomon built a stately Wall at least even round about the outer or great Court if he did not porch it round But Josephus when he treats particularly of Solomon's Buildings Antiq. lib. 8. c. 2. pag. 266. G. speaks plainly that Solomon did porch even the outward Court round about as well as the inward His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Without this meaning the inward Court-Wall He built the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outward Court which was Holy Ground also but not equally to the inward For he sayes presently that no persons but such as were clean according to the Law might enter into it in quadrangular or four-square form erecting great and broad Porches which seems to refer to the very last words even to all sides of the Quadrangle But if you will not have Josephus to quarrel with himself you must interpret him of the Eastern Porches onely which it is clear from other places of his Works that Solomon built them fully But if the former expression in Scripture of the Hewen-stones and Cedar-Beams be meant of Porches then farewel any niggardly Expositors and let Solomon's Buildings be as large and sumptuous as his Heart onely at the Eastern end we will delineate double Porches Now whereas before some scrupled much of having but a Wall on the West side of the Temple because of the forecited expression that Josephus sayes the Temple was naked till after-times Let 's take the same Author's mind into counsel and we shall find he tells us that Solomon himself did equal those Precipices and made the outward Court equal i.e. In smoothness to the Court of the Temple and there speakinâ— of double Porches sayes they were round about Antiq. l. 8. c. 2. pa. 263. A. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compassed that also with double Porches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the outward Court whereof he is now treating So that Josephus acquainting us in his sixth Book of the Jewish Wars that in Solomon's days the Temple was naked and open on all sides but the East till after-ages raised the praecipitious declivity with accumulation of Earth that so he may not appear contradictory to himself we must explain him of those vast Substructions of Stone-Walls raised out of the deep Vallies and stately double Porches built upon them as at the East end Whereas if he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it had no Wall no Court-room though uneven and no single porcht Buildings at all but that the West-end of the covered Temple stood upon the Brink of the praecipitious Rock we must make Josephus either a Lyar or of a slippery-memory or his present Book to be very corrupt But for my part I had rather excuse it by a slip of his Pen in this place of the Jewish Wars where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned Seeing in the Books of the Antiquities where he doth of set-purpose handle the famous Acts of the Kings of his Nation he plainly tells us Solomon porcht the Temple-Courts round about which we have proved in the second Chapter at large to have been in Circuitu Templi encompassing the covered Building Now his Books of the Jewish Antiquities were written after the other of their Wars as he himself assures us Antiq. l. 1. cap. 22. p. 20. F. lib. 13. cap. 9. p. 443. F. Wherefore in this last written Book of his Antiquities clearly describing of Porches round about even built by King Solomon he doth tacitely retract his former errour about the nakedness of the Temple in his Jewish Wars Wherefore I cannot but wonder at Ribera and his Proselytes in this particular that they should lay the stress of their opinion about the deformity of the Temple on these two or three words so often mentioned especially seeing he himself gives Josephus this deplorable Character sayè ita lubricus est ut cum maxim tenere eum credas elabatur Riber de Templ l. 1. c. 28. He says a little before that he was a grave Historian and an Eye-witness and yet presently that he is such a slippery fellow that when you do most confide in having attained the true sense of his mind He slips like an Eele through your fingers Almost as bad as that Stigma imprest upon another Author which I have heard of He was a good Historian but that he wanted truth To let pass then the modern Opinions of some few that slip down the declivity after Ribera for want of Courts and Walls as having no plain Foundation for their own standing we shall proceed to a further view of this magnificent Temple having we hope clearly recovered its pristine lustre in the circum-ambient Buildings and gained most beautiful Porches with stately Pillars round about both the Courts Onely where there were Gates with their Buildings and Chambers with their Treasuries That there were Treasuries and Chambers round about in the Courts is evident by King David's Pattern given to Solomon which no doubt he exactly followed or else God would not have declared himself well pleased with his Offerings 1 Chron. 28.11 12 13. The place for the Pattern is in the Book of Chronicles wherein v. 11. we read of the covered house with its Porch Houses Treasuries Upper-Chambers and Inner-Parlours and then ver 12. of the Courts of the House and all the Chambers round about and the Treasuries In the Buildings of the Outward Court were the Chambers and Lodgings of the Levites especially in those near the Gates 1 Chron. 9.27 where their Offices lay Some places there were for the Ministerial Vessels and the Instruments of the Sanctuary Other Rooms for fine Flower Salt Wine Oyl Frankincense Spices Ointment c. See Ver.
likewise in placing Zadok under Athaliah who was under Vzziah Before we come to the next it is to be remembred that Josephus interserts two more Priests called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Chronicle Joel and Jotham The first being placed in the daies of Vzziah the other of King Jotham But who they were or where and how to insert them Scripture yields no light that I have yet discerned 10 Vriah whom some think to have been of the line of Ithamar and exalted to this dignity by ungodly Ahaz who though he be not mentioned in the Genealogies penned by Ezra being omitted as some guess because of his idolatrous obsequiousness to King Ahaz about the Altar of Damascus yet we have a certain record of his name and time he being exprest again and again in the book of Kings 2 King 16.11 15 16. With whose scripture-Scripture-name Josephus doth clearly agree calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and more particularly Nicephorus expresly recording that he lived in the daies of Ahaz and Hezekiah and is supposed to be mentioned Esai 8.2 11 Azariah another High-Priest succeeds though not exprest by name in Ezra or in the book of Chronicles chap. 6 or 9. Yet have we famous mention of him by the Title of chief Priest and Ruler of the house of God 2 Chron. 31.10 13. in the daies of Hezekiah of blessed memory and likewise that he was of the house of Zadock being in Josephus corruptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chronicle Neâ—iah which claimes him as contemporary with Hezekiah Here in this place there intervenes another High-Priest cited by Josephus under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that Hebrew Chronicle Osaiah and in Selden's Copy Hoshaiah which is probably a grand mistake interverting the order and inverting the name of Jehojadah before mentioned For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably is the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sixth in the Alexandrian Chronicle who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Callistus Osaiah by the Jewish Chronicle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Josephus in the fifth place All conspiring either with the true or corrupted writing of the name of Jehojadah Otherwise concerning this man's line there being no Scripture-light to me apparent I shall remit him to his Authours till clearer times Moreover we must not here forget the two High-Priests inserted by some Authors as followeth First by Nicephorus the Patriarch in his Chronography set forth by Scaliger An. Do. 1606 together with Eusebius his Chronicles and printed again A. D. 1658. pag. 307. of the greek Copy and again in another Edition at Paris 1652 wherein he is called Arch-Bishop of Constantinople pag. 407. I B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrupted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Shallum the next High-Priest in order In the Epitome of Chronicles likewise being another Tract set out by Scaliger pag. 240. and supposed by some to be an Alexandrian Chronicle we read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which Authours some have been imposed upon to apprehend that Somnas or Sobnas as also Eliakim were High-Priests in the daies of King Hezekiah 2 Kin. 18.18 Isa 36.22 Whereas indeed Eliakim the Son of Hilkiah was no other then the Ruler or Steward of the Kings Houshold and Shebna the chief Scribe or Recorder as appeareth by the royall History of the Kings of Judah Without all doubt both these Writers were deceived by a misapprehension of the Prophet Isaiah Isai 22.21 who mentioning the Robe and the Girdle of Eliakim might give occasion to conceive of them as High-Priests Especially since the Text saith they were oâ—er the House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they misconstruing the King's House for the Temple Concerning which you may be more satisfyed in Seldens discourse De succes Pontif. Ebrae c. 5. p. 142. For in one verse of Isaiah the vulgar Latine calling Shebna Praepositus Templi Isa 22.15 the Provost or Ruler of the Temple the sequacious pens of Popish Authours not daring to start from it for fear of the forked curse of the Tridentine convention have followed this old and blind Error as is well observed by Dr. Rainolds pag. 78. in his conference with Hart concerning that inconsequent Argument of the Pope's supremacy drawn from one High-Priest set over the Jewish Church during that oeconomy To let then these Popish dreams alone to their wilfully stupified brains as given up by God to believe lies we will proceed to the rest of the High-Priests mentioned in Scripture-Records 2 Thes 2.11 12 Shallum called the son of Zadok in 1 Chron. 6.12 and Ezra 7.2 and Meshullam in 1 Chron. 9.11 In Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Niceph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is probable this man was not the immediate son of Zadok because Azariah before him is said to have been of the House of Zadok as if he neither had been the next immediate successor But might have had Uriah as his Father betwixt him and Zadok according to the Scripture-History of the sacerdotal function unles it should refer to Solomon's Zadok But we submit the whole to candid Judges onely remembring that this man is generally conceived to have spent most of his daies under the reign of King Manasseh who little regarded the worship of the Temple Huldah the Prophetess is call'd the wife of this High Priest by the Alexandrian Chronicle p. 24. 13 Hilkiah the son of Shallum 1 Chron. 6.13 and 9.11 Ezra 7.1 2. Neh. 11.11 This man is famously known to have been in the daies of Josiah 2 Chr. 34.14 2 Kin. 22.4 23.4 Strom. l. 1. p. 240 241. edit Heins 1616. a great coadjutor of his in that honoured and most memorable Reformation of God's Worship and solemn Service Whereto all Computators do freely give in their Suffrages Concerning whom Clemens Alexandrinus adds further that he was the Father of the Prophet Jeremy with which opinion concurs the Alexandrian Chronicle 14 Azariah the son of Hilkiah mentioned in Scripture in 1 Chron. 6.13 and 9.11 Ezra 7.1 But omitted by the three forecited Catalogues yet having a threefold evidence from Scripture we have accordingly so fixed him Yet Josephus in his History of the Jewish Antiquities bethinking himself Lib. 20. c. 8. p. 700. D. asserts that there were eighteen High-Priests from the building of the Temple to its first dissolution which number cannot be fetcht out of his Catalogue unless this Azariah be admitted for one To whom also as to the number of eighteen agrees our common Egesippus which goes about the World as his concerning the destruction of Jerusalem 15 Seraiah the son of Azariah 1 Chron. 6.14 Ezra 7.1 He is called by Nehemiah's Register the son of Hilkiah Neh. 11.11 though it seems apparent by the Scriptures affixed
about it throughout the whole Mountain which you will find in the next Chapter to be of a very large compass Besides the admirable cost and mighty sumptuousness of it which made it exceed in glory all the Structures that ever were in the World beside But secondly you will say this Temple-measure was different from the ordinary Cubit by the testimony of Scripture it self which tells us 2 Chron. 3.3 it was built by Cubits after the first measure I answer This infers not that it was built by a greater Cubit but parallel to the first Whether greater or less the Scripture doth not determine Indeed the place seems to refer to the Tabernacle-measures of Moses which when any will clearely demonstrate to be greater I shall be of his mind In the mean time all that I have to offer is that as usually in the erecting of a new frame or model of Government wise Princes of old stated and cized all manner of measures and as for measures of Longitude usually took them from the proportions of their own bodies The Grecians had their foot from Hercules and I have read as I remember that our K. Henry I. made our English Yards according to the length of his own Arm. And so might Moses give the Hebrews their Cubit from his own Elbow Now as a mans foot if he be a well-proportioned man is usually the sixth part of his own height so the Cubit is the fourth part according to the Observation of Vitruvius If so be Moses took off the Cubit from his own Arm or the fourth part of his own Body Lib. 3. c. 2. it being not probable that the stature of man was decreased by half in that space of time betwixt him and Solomon Then may the Cubit prove to be neere our present Dimension though I see little reason to conclude any notorious Declination in the World or any of its parts since the Floud especially seeing we find that Sesoosis King of Aegypt the Son of Amenophis who was drowned in the Red-Sea as may very probably be gathered by comparing of ancient Authors styled Sesostris by Herodotus lib. 2. Vexores by Justin lib. 2. cap. 3. Vesores and Vesozes by Oorosius lib. 1. cap. 14. and Vesosis by Jornandes cap. 6. is related by Diodorus Sic. to be in stature but four cubits and four palms lib. 1. which according to the Saemian cubit of Herodotus being the same with the Aegyptian or the Roman of Vitruvius yielding a quantity betwixt 6 7 foot of our English measure of which stature there have been some even in our days Further in his Calliope speaking of the dead bodies that after the Plataean Battel were carryed into one place he reports among other rare and wonderful things as of a Skull without a future of a Jaw-bone that had a set of Teeth of one continued bone and of the body of a man of five cubits length He mentions it as a most strange matter worthy to be recorded to Posterity Besides we find the Tombe of Chaeops or Chemmis one of the Successors of Sesostris King of Aegypt accurately examined by Mr. Greaves Pyram p. 97 98. at his visit of the great Pyramid built by that King to be but six foot and 488 parts of a 1000 in a foot according to the English Standard As also many other Observations of his from embalmed bodies in Aegypt This Tombe was made as he relates out of Diodorus by Chaeops who began to rule 1266 years before the comming of our Lord. Pag. 38. Besides we must account that the body being wrapt up in manifold Fillets as Herodotus relates 1000 Ells being spent upon one body as learned Greaves did find in Aegypt We must allow some part of the Tombe for this Pag. 50. Herodotus relates also in his Clio that in the days of Cyrus Croesus the Lydian King sent to Delphos an Image of a Woman who was his Baker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of three Cubits height and in the same Book relates of Phya a Woman that for great stature should be a counterfeit of Minerva to command the Athenians to introduce Pisistratus into his Tyranny and yet she was three Digits less then four Cubits in stature Vegetius also in his first Book de re Militari cap. 5. sayes That C. Marius when Consul alwayes enjoyned that the Chief of the Roman Souldiers should be six foot high or five foot and ten inches high at least Now his first Consulship fell out in the Cimbrick Wars 105 years before Christ according to Helvicus and others Therefore what is said of Goliah being six Cubits and a span and of an Aegyptian of great stature to be five Cubits 1 Chron. 11.23 I take to be meant of this Cubit I cannot then but wonder that any should so fondly dream of the declination of humane stature and absurdly conclude from such a thin and jejune conjecture that by Cubits of the first measure must necessarily be meant a Duplicat to the Present of Solomon's Others Cappellus from the misapplyed Stories of the Brazen Pillars would have a Sacred Cubit to be double to a Common But there 's as much reason for that as for two kinds of Weights and Moneys Whereas shekels are not said to be according to the Sanctuary because double to the common but because equal to the Standard-shekel of the Sanctuary which was the place for all Measures and Cizes to be laid up as in a most Sacred Repository 1 Chron. 23.29 Whereby we may learn that commutative justice was neer in as high reputation with God as his own Divine Sacrifices Nay he regarded not the Peace-Offerings of Fat-Beasts unless Judgment also did run down like Waters and Righteousness as a mighty stream Amos 5.22 24. It were to be wished that in ours and all other Christian Nations that all Measures were throughout the same Countrey of the same proportion and dimension according to the Statute of Magna Charta so little observed among us though so extreamly behoofeful in that point to the publick interest that the crafty Sellers might not so constantly impose upon harmless and simple persons as to the legerdemain of Measures among Traders Which commands cap. 25. That there shall be but one Measure for Wine but one for Beer but one for Corn but one for Cloth and so concerning Weights Which though confirmed by many Parliaments and so to be esteemed a Fundamental-Piece of our Liberties and Birth-Right Yet to our shame and the general loss of the Buyers is not that Law restored to its purity That as the Jews so might we also have but one Weight and one Measure and these laid up in our Temples as most sacred things under the tuition of Sacred Persons to be kept close in the most secure Archives possible But as to present Cubit in hand one thing more I have to offer about the first Measure seeing Moses was learned in all the wisdome of the Aegyptians the
have read that the Dead-Sea might easily be discerned Bell. Judale lib. 6. cap. 6. which claims affinity with Truth according to what Josephus relates concerning the Tower Psephina in the North-West Angle of the Walls of the City which was 70 Cubits high from the ground and that not so high as this upper-part of Moriah according to some from whence he tells us that Arabia the Sea and the utmost Coasts of the Hebrews might be seen This is attested also by Brocardus who saw its Ruines that all Arabia Jordan Pag. 35. Pag. 36. and the Dead-Sea-might be perceived from that Tower in a clear day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Aristeus That the Temple was built on the Summity of the Moriah Mountain which was built on higher ground then that Tower of Psephina What an admirable Prospect may Towring-Fancies conjecture to have been within view from the Top of this rare Pile which stood as some relate on more elevated ground then any part of the City and was withall fifty Cubits higher then the former Tower of Psephina where leaving our devout Students in Perspective to plot the Land of Canaan after a more exact manner then yet we have received let 's descend into the Lowest-Room of the Porch which we find without Gates according to the general Opinion but there was a very magnificent Entrance raised by many steps out of the Area of the Priests Court The height of the Arched Portal is not laid down in the Sacred Leaves But that the Room within was wholly overlaid with pure Gold we have sufficient Testimony enough to dazle the eyes of the greatest contradiction 2 Chron. 3.4 Which Radiant Adornment might cause some hesitation concerning the received Opinion of its being without Doors because of the grand Curiosities within which would else be exposed to all Weathers but especially since we find mention of the Doors of the Porch 2 Chron. 29.7 in the Book of Chronicles expresly called in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that they were the Doors of the Outer-Sanctuary opening into the Porch I leave it as an improbable Answer to the determination of Learned Rabbies Of the Sanctuary THE Sanctuary or Holy Place or Body of the Temple sometimes called the Greater House sometimes the House onely or the middle-part betwixt the Porch and the Oracle had these Dimensions For the extent of its length within the Walls 1 King 6.17 1 King 6.2 3. pag. 89. in quarto from East to West it contained 40 Cubits The breadth from North to South was 20 and the heighth 30. I know Arias Montanus would have it within to be but 20 Cubits high parallel to the height of the Oracle and that there were private Chambers over it as well as over the most Holy Place but because he nor any else have yet proved it out of Scripture we leave it to the decision of the Judicious Reader The Doors 1 King 6.33 34 35. For the Partition Wall see the next Section 2 Chron. 4.22 1 King 6.35 The Doors of this House or Holy Sanctuary at the West end of the Porch or the East-end of this Holy Place were of folding leaves made of Fir-Tree and the Posts on which they hung were of Olive-Tree made four-square Now whereas it is said these Doors were of Gold in one place we understand the meaning by another place which sayes they were covered with Gold that is with thin Plates of that excellent Metal which were laid and embossed upon carved Cherubims Palm-Trees and open Flowers The Walls As to the Walls the Out-side exposed to open view was as is conceived by some all over-layed with silver For which very purpose we read that David appointed seven thousand Talents of refined silver 1 Chron. 29.4 yielding a most glorious and shining Spectacle to all Beholders though others apprehend them onely to be of white polished Marble 1 King 6.18 The in-side of the Walls was first covered with Cedar and carved with Knops and Open-Flowers or as it is expressed verse 29. with carved Figures of Cherubims Palm-Trees and Open-Flowers and all these laid in Gold of Parvaim Nay we find that it was also in some select places most gorgeously adorned and garnished with precious stones Ibid. but of what sorts and in what curious method disposed we cannot learn The Floor The Floor of this House was first laid with Planks of Fitte 1 King 6.15 30. and Boards of Cedar and all over-laid with pure Gold The Windowes Concerning the Windows we neither read of their number nor the particular dimension of any neither their fashion or of what materials A Question might be moved Whether they were of Glass seeing the Phoenicians Plin. 1. 36. c. 26. the first Inventers of it were Neighbours to the people of Israel and gave in great assistance to this glorious Work Besides it 's sufficiently known that the Glassie Sands of the River Belus were within the Territories of the Tribe o◠Asher But whether the Discovery were so ancient as the time of Solomon I have not yet read What Herodotus hath spoken in his Thalia of the Aethiopians burying their Dead in a Tombe of Glass dug out of a Rock is mentioned by him to have been seen by the Messengers of Cambyses sent to the Aethiopian King but he doth not tell us of any more ancient use of it To this about Glass Tombes in Aethiopia Strabo in the 17th Book of his Geography p. 822. of Casaubon's Edition and Diodorus Sic. l. 2. Sect. 15. and lib. 3. Sect. 9. and Ctesias Cnidius in Diodorus agree with Herodotus though Ctesias dissent from Herodotus about the manner of intombing To this purpose I remember also in the Arabian Story of the Pyramids recited by the learned Mr. Greaves That the King which built the Pyramids put in the Westernmost of them glass that might be bended and not broken p. 82. All which Story is by him counted little less then a Romance Yet possibly there might be Rocks in Aethiopia like to those in Moscovia mentioned by M. Fletcher in his History whose Scalings might be transparent and flexible and not so fragile as our Artificial Glass which we use for Ship-Lanthorns and other ends But how ancient the Invention of Glass truly was I have not yet found so as to give any real satisfaction For although Theophrastus the Successor of Aristotle in his School in the 114th Olympiad as Laertius writes which was about 320 years before our Lords Incarnation doth recite a story of a Glassie matter made of Earth and Brass mixt in his Book de Lapidibus yet he puts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it that he received it but by Tradition and doth not speak clearly to the point in hand about the time of its Invention Yet concerning the Antiquity of Glass I have one thing more to offer and that is Jos 11.8 13.6 what we read of in the relation of Josua's
apprehension by and by to be sufficiently averred that they were extant under the first Temple with their Gates opposite to the four Cardinal Winds and all this shewn by Josephus that they were even built by King Solomon himself where he handles that Kings Fabricks of set purpose Besides the words following as well as those preceding in this present Text of our Jewish Historian do also argue that Josephus meant by this phraâ—e of the Temples nakedness its being destitute of such stately Porches on each side at its first Erection except on the East-Quarter For he tells us afterward that in ensuing Times there was a Three-fold Wall about the Temple and that the Foundations of the lowest parts of the Outward Wall were three hundred Cubits high in some places more 1 King 6.36 and that the stones were fourty Cubits large Upon such Foundations sayes he there were Buildings erected worthy of them to wit 1 King 7.11 double Porches sustained by Pillars of Twenty five Cubits high that were single stones of Marble And moreover he relates that those Porches were Thirty Cubits broad and the whole compass of them together with the Tower Antonia was six Furlongâ— Hence we may learn that for such stately Fabricks as Solomon's Eastern Porches and those afterwards added there was necessity of mighty strong Foundations Of which vast Foundations with their stately Porches built upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple was destitute and lay open in comparison of the East-side where Solomon himself had yet at first onely built them But that there was a Wall including the greatest part of the Mountain of the House with several Gates the same Author shall presently satisfie you and that fully Wherefore as to such vast additions of Earth as some imagine I have this conception onely to give in viz. That where the Walls were raised straight up out of the Valley for to build these Porches upon the Earth was pared from rough and uneven places of the Hill and conveyed by Labourers from place to place to fill up those hollow inequalities between the raised Walls and the sloping declivity of the Hill for all that was thus labouriously performed was to this end even to make the Temple ground rise by degrees smoothly from the East-gate of the Outward Wall up to the Temple it self For the Mountain it self was but little added ro by all these industrious Labours as to its main parts receiving no accession of Pelion's or Ossa's Cast upon it or laid to it as some fondly dream Concerning which you may please to read that Learned piece of the Temple in our Saviour's days written by Dr. Lightfoot pag. 4 5. But submitting the whole to sober and unbyassed persons I shall now proceed to prove that their Work were two Courts compassing the Temple which I shall divide into two Sections First of all that there were two and that even by Scripture it self Secondly that these two encompassed the Covered Temple To which purpose we read in the Book of Kings 1 King 6.36 That Solomon built the Inner-Court with three Rows of hewen stone 1 King 7.11 and a row of Cedar-beams Again we find in the same Book another passage relating to Posterity that the great Court round about was built with three Rows of Hewen-stone and a Row of Cedar-beams Whence we may infer by the Rule of Relation even from an Inner-Court that there was an Outer and from a great Court that there was a less Besides we read expresly of Courts in the plural number so sayes the Author of the Chronicles That the Levites Office was to wait on the Sons of Aaron in the Courts and in the Chambers 1 Chron. 23.28 1 Chron. 28.6 Ver. 12. In another place David tells his People that God had said to him That Solomon his Son should build his House and his Courts To whom in the 12th Verse he gave the Pattern of the Courts of the House of the Lord. Hence likewise we infer that there were two for certain if not more in the very days of Solomon That there were any more then two Courts in Solomon's days it cannot be clearly decided but 't is most probable in the Negative by some passages of Scripture which speak in so many terms concerning the two Courts in the House of the Lord 2 King 21.5 2 Chron. 33.5 2 King 23.12 in the which Manasses built his Altars that were overthrown by godly Josiah If any should object that these are to be understood of the two principal Courts whereas we read of a Middle-Court and a New-Court and a Court of the Women in Scripture before the days of Manasseh let them remember that those three names were given onely to one Court which was laid out and built possibly by Jehoshaphat in whose days we first read of a new Court 2 Chron. 20.5 Though some conceive that the Outward Court was called by the name of New-Court as being in those times so famously repaired as if it had been new built and might justly demerit that denomnaition The great Outer-Court then which we have gained from Scripture which proceeds from the mouth of Truth it self whether it were an inclosed piece of ground round about the Covered Temple and the Priests Court contained within its circumference I shall next endeavour to open To this purpose that this Exteriour Court Isa 2.2 Miâ— 3.12 4.1 Zech. 8.3 contained within its Wall the whole Area or Plot of Sacred Ground taken out of the Mountain of the House of the Lord I hope may be clearly evinced before we conclude For first we read of no other Courts extant in the days of Solomon then the Priests Court and the outer Court which is expresly laid down in the Book of Chronicles 2 Chron. 4.9 Besides it 's generally confessed by the Learned both Jews and Christians that there were never no more Courts then these four 1. The Priests Court with a small distinction in it for the people that were clean of three Cubits high 2. The Womens Court called the New-Court as some conceive 3. The Chel or Inclosure of Stone round about these Courts which may be valued at the reputation of a small Court 4. The Court of the Mountain of the House Now if neither the Womens Court nor the Chell were built in Solomon's time but in the Reign of after-Kings then it remains that the Court of the Mountain of the House must be the Outer-Court of King Solomon for a large proof whereof I refer you to that excellent Tract of the second Temple Dr. Lightfoot p. 101. written by the fore-praised Author a man most learned in all Rabbinical Knowledge and the ancient Customes and Histories of the Jewish Nation who out of L' Empereur in Middoth fol. 67. and others doth manifest this more fully The which also I hope to make clearer in succeeding Lines by the Gates at which Solomon appointed the Levites to watch
which Gates were in the Walls of this Outward Court. Besides notwithstanding the Chel was not extant in Solomon's days yet under the first Temple it seems to be Pag. 95. which he endeavours to clear by an interpretation of that place where 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Rampart and Wall did lament By the Wall interpreting the Court-wall By the Rampart or Chell the space that encompassed it round about which were as it seems by this Text destroyed by the Chaldeans Moreover that these two Courts which Solomon built are not to be understood of the two parts of the Priests Court distinguished by a little Partition that the People might look over it will appear more evident by and by from the Gates and Watches of the Porters which were placed in the Outward great Court encompassing the Temple For so we find them exactly distinct in the Book of Chronicles where read 2 Chron 4.9 That King Solomon made the Court of the Priests and the Great Court shewing that a certain Court made by Solomon distinct from the Priestly Court and being compared with that was greater and therefore a comparatis called so as also because there was no more Courts then this except the Priests It is called The Great Court fitly expressing the demonstrative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text. Whence it appears that the Priests Court was the lesser Whereas if that small fore-mentioned separation in the Priests Court including a piece of ground by all descriptions less then the place where the Priests did minister in their Office should give Title to this great Court then the great Court so called in this Text would not prove so large as the lesser in comparison with which it received its denomination of greatness and so there will arise a fine contradiction in very terms Moreover that there must be laid out a very large Court without the Priests Court in Solomon's days 1 King 8.14 2 Chron. 6.12 may appear from the vast multitudes of People which were at the dedication of the Temple called All the Congregation of Israel no doubt all the males of all the Land according to the command of God for the Dedication was just in the same moneth with the Feast of Tabernacles How many hundred thousands were then present let men judge by Joab's Catalogue brought in to David at the numbring of the People to wit one million and 300000. valiant men 2 Sam. 24.9 which none will be so absurd to think that they could stand possibly within many such Partitions as were in the Priests Court and into the Priests Court it self they might not enter But then seeing we must place them without let 's observe after Solomon's prayer was ended that when fire came down from Heaven upon the Sacrifices the Scripture says that all the Children of Israel c. bowed themselves with their faces to the ground and that 's not all but 't is added upon the Pavement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely the Natural Earth but an Artificial Pavement from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stravit The place then which contained these many thousands of People was all paved with stone which is one usual ingredient into the making and consequently the describing of a Court that is an open place walled in and paved such as was this great and famous Court wherein these vast numbers of the males of Israel did now stand and worship falling down upon its Marble Pavements when they saw the Celestial fire descending from Heaven upon the Sacrifices As for the Gates and Walls about this Court we shall fetch them up by and by whereby to determine this Courts encompassing the Temple round about Secondly In the second place I shall endeavour to manifest even from Josephus himself whose Authority hath been hitherto so abused and wrested to countenance a contrary Opinion that there were two Courts compassing the Body of the Covered Temple round about and both built by King Solomon Pray then be pleased to turn to that place of Josephus his History where according to the proper series of Times Joseph Antiq lib. 8. cap. 2. p. 262 F. Edit Graeco-Lat Genevae 1634. Fol. discoursing of the Reign and Acts of King Solomon he givs in a large and ample account of the sumptuous building of the Temple in the eighth Book of his Antiquities and there when handling these matters of set-purpose you may read expresly recorded these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which words and the following may be thus translated But he compassed the Temple round about with a Wall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Countrey Language by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising it to the height of three Cubits to keep off the multitude from entring into the Holy Court and signifying admission to the Priests onely But without this Wall he built a Court in a four-square Plót of ground raising great and broad Porches and opening with High-gates Each whereof did look upon each of the Winds being shut with Golden Doors Into this Court all the People might enter that were distinct from others in their purity and observation of the Laws But this outward Court appeared unspeakably admirable nay beyond the belief of a mans own eyes For filling up deep Vallies such as for their wonderful depth it was not easie to look down to their bottome and raising them four hundred Cubits high he made the top equal to the heighth of the Mountain on which the Temple was built and so the outward open Court became equal in height to the Temple-Court that is its inward Court For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken for the Temple-building and the inward Court about it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that outward Court. Then he compassed that Court with a building of double Porches fastning the Pillars in the top of the natural Rock and the covering of them was adorned with a Roof of Cedar The gates also of this Outward Court were all made of silver Here you have Josephus in the orderly course of his History particularly handling the Buildings of Solomon and expresly relating first the compassing of the Temple with an inward Court The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compassed the Temple round about upon all Quarters with a Wall For so the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does undeniably import He shall be counted a person little tinctured with the knowledge of the Greek Language and poorly acquainted with Herodotus Thucidydes Polybius Plutarch or Strabo or any of the Greek Historians that shall attempt to deny it But as if that were not enough Josephus to make sure work addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Round about on all sides Onely by the way let us be wary that we do not hence infer that the wall was circular for by 〈◊〉 〈◊〉
in the after-words accordingly to what he had spoken lib. 8. cap. 2. expresly of Solomons Walls of 400 Cubits height raised out of the Vally as is before cited to be at the top a foursquare work and is here amplified as to the measure of its quadrangular Extent Alas it was not for Herod one under the Romans and vext with continuall wars and inconsiderable as to Solomon's Territories or Riches to do such works as these Wherefore severall have justly suspected whether ever he medled with the Temple unlesse as to Reparations and Ornaments Which was in these Substructions inviolable by time and adorned by former Kings on the East which was a furlong long aswell as the rest Which Court thus foursquare and each side of a furlong extent and built by Solomon is also asserted by Ludov. Cappellus in his Apostolicall History pag. 15â— By what precedes we may perceive it more and more confirmed out of the mouth of Josephus that Solomon built all the vast Foundations round about together with the whole foursquare Wall at the top on the Brow of the Hill each side of the Square being one Furlong in length that is 625 Roman feet cap. 13. lib. 1. cap. 1. lib. 2. cap. 23. according to Censorinus in his Book De die Natali or A. Gellius in his Noctes Atticae or Pliny in his Naturall History Now though this Stadium of Josephus be most properly to be accounted according to the Grecian measures yet it breaks no squares with us for the Stadium of the Romans and the Grecians is accurately noted by Lindebrogius pag. 86. Edit Lug. Bat. 1642. â—0 in his Notes upon that place of Censorinus to be the same if the Calculation be carefully observed where he cites Lucas Petus de Mensuris Ponderibus and Hues de Globis that although the Grecian be but 600 Foot and the Roman 625 Foot yet he gives this reason for their Parallelism Nam pes Graecus excedit pedem Romanum semiunchâ For a Greek foot is longer then a Roman by half an inch So that 600 half inches at 12 inches in a foot make up those 25 Feet in the Roman Stadium beyond the number of feet in the Grecian Moreover from the last cited place of Josephus we may observe that Solomon is mentioned to have built Porches at first on the East end onely which serves to expound the so much vexed and misinterpreted Passage of Josephus which was in Controversy viz. That the Temple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It was destitute of Porches on any other side of the Temple at least in the first times of Solomon For the Scripture seems to favour his porching of the Courts of the Lord's house round about at the twenty years end when he had finished the house of Lebanon his Pallace and Throne together with the Queens house according to the order of its Relation 1 King 7.12 Though its certain Preoccupations are frequent in the sacred Leavs as immediately about the Utensils of the Temple after all and therefore we shal not rigidly press upon it from Scripture though Josephus in his 8th book is peremptory in this point as you have read above So that if you will permit Josephus to be his own Interpreter as 't is all the reason in the World he should behold him now joyning hands with our exposition Thus much then may abundantly I hope suffice as to the two first Arguments out of Scripture and out of Josephus to prove two Courts round about the Temple especially out of the last whose Authority was alwayes brought to contradict it The third Argument may turn upon the Hinges of the Temple Gates in the outward Court opening of their own accord for a decision to this controversy which were placed to all the four winds saies Josephus Evidently clearing that the great Court was round about the covered building For he tells us expresly in another place concerning the inward Court of the second Temple according to very judicious Persons it being correspondent in most things to the first that it had no Gate toward the West These are his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then there were Gates to all the winds De Bell. Judaic lib. 6. cap. 6. p. 916. F. and if there was none on the West in the inner Court it followes that the Western Gates of the Temple must be placed in the outward Wall of this great Court compassing the Temple and the inner Court round about Fourthly The Compasse of the wall of the outward Court being four Furlongs according to Josephus his description of Solomon's buildings each furlong taking up a whole side of the Quadrangle doth clearly determine the Gates on the West side to be in the wall of the outward Court which by its largenesse must needs be supposed to compasse the inner I will yet add two probabilities to this purpose that the Court did compasse the Temple The first may be taken from the dimensions and position of Moses his Tabernacle Wherein we read that the Court was set up round about The Tabernacle This might be fully demonstrated from the length and bredth of the Court and Tabernacle Exod. 40.8 The Court is expresly declared to have been 100 Cubits long and 50 broad The covered Tabernacle Torniellus and others do evince Exod. 27.18 from the measures of the Boards and Curtains to have been but 30 Cubits long and 10 broad within Annal. ad ann 2544. Num. 60. and consequently to have been placed within the Court. Now that the Temple did in many things imitate Moses his Tabernacle though generally double to its dimensions is clear to every one being 60 long and 20 broad as to inward capacity the Walls not being considered whereas Moses was but 30 in length and 10 in bredth aâ— abovesaid Wherefore then as Moses his covered Tabernacle stood within its Court inclosing it round on every side so it is somewhat probable that in this particular the Imitation might sort even that the covered Temple stood within the Walls of its Courts The second probability may be deduced from Zorobabel's and Herod's Temple agreeing in most things with Solomon's as very sober Authors upon serious deliberation do hold forth only the Fabrick of the last covered house was somewhat larger But Herod's Courts conceived by many to be praecisely wrought up in the very vestigia or prints of Zorobabel's Walls did compass the Temple round about as may be cleared out of the Jewish writers and particularly out of Codex Middoth and L'Emperour the learned Commentator upon it Which probably being erected according to the pattern of the ancient Temple of Solomon with the consent of severall judicious Writers as I have often hinted may in some measure help to confirm the assertion of its compassing Courts before largely treated of from the testimonies of the sacred Scriptures and our often cited Historian of the Jewish Nation Montania Abulensis Villalpandus c.
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 onely 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 onely 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 onely 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 onely 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 onely 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
and set under Ahaziah   8 Phadea under Athaliah and Joash being called Phedajah by Petavius 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same person 9 Zedekiah under Amaziah   10 Joel under Vzziah   11 Jotham under King Jotham 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 Vriah under Ahaz   13 Neriah under Hezekiah 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    14 Hoshajah under Manasseh  10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 Sallum under Amon. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  16 Hilkiah under Josiah  11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Azariah under Jehojakim 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 Serajah under Jehojakim 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  19 Jehozedek at the Captivity This last High-Priest called Jehozedek Jehozadak and Jozedek was carryed to Babylon being the son of Serajah and the Father of Jeshuah who assisted Zorobabel in the re-edifying of the Temple of God after the return of the Jews out of their Babylonian Captivity as may appear out of these places of Holy Scripture following viz. Ezra 5.2 Hag. 2.2 Zechar. 3.1 To conclude Ezra that famous Scribe so often mentioned in Scripture was the son of Serajah Brother to Jozedek and Uncle to Jeshuah the High-Priest Ezra 7.1 Now we shall endeavour to connex these several Lineal Successions of Priests which have been hitherto presented in these preceding Schemes or Diagrams in one Historical View after an orderly method declaring as clearly as may be the corruptions of several of the Authors and as far as the Lamp of Truth hath shined forth upon us do our utmost to chain them by several probable co-incidencies with the Holy Scriptures and afterward proceed to lay down the more ample story of the Temples duration and the various Transactions respecting it under the times of those Noble Kings that swayed the Imperial Scepter of Judah whose times are more famously registred in the sacred Writings of Scripture-Pen-men and accordingly more precisely made known to the diligent Inquirer into those Blessed Volumes But in the first place according to our proposal let us examine the Successions of the High-Priests who served in that sacred Function under the first Temple The Succession of the High-Priests under the first Temple 1 Zadok being the first High-Priest in the Temple and descended of Eleazar the son of Aaron was instituted and inducted into his Office by King Solomon Himself After that Abiathar of the Line of Eli and Ithamar had been displaced by that Royal King for taking part with Adonijah in his Conspiracy for the Kingdom This Zadok was the son of Ahitub and is corruptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Alexandrian Chronicle whose Lineal Descent will be more apparent and manifest by this Gâ—nealogical Scheme hereunto annexed Aaron Eleazar Josh 24.33 Phinâ—has Josh 22.13 30. Abishua Bukki Uzzi 1 Chron. 6.50 Zerahiah Merajoth Amariah Ahitub Zadok 2 Sam. 8.17 Ithamar Eli Contemporary with Samuel but how many persons were betwixt Him and Ithamar is not mentioned Hophni Phinehas 1 Sam. 4.4 Ahitub 1 Sam. 14.3 Ahijah 1 Sam. 14.3 Ahimelech 1 Sam. 22.11 Abiathar 1 Sam. 22.20 23.6 Ichabod 1 Sam. 4.21 There be that interpose betwixt Samuel's Eli and Ithamar three persons viz. Abiezer Buzi and Ozi but upon no warrantable grounds and therefore scarce deserve to be mentioned in this place Wherefore we shall proceed to our Temple-Priests 2 Ahimaaz the son of Zadok This person corruptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Alexandrian Chronicles was sent by Joab to carry the tidings of Absalom's death to King David 2 Sam. 18.19 23 27 c. 2 Sam. 15.27 36. He is mentioned in the Roll of the High-Priests recited in the Book of Chronicles 1 Chron. 6.8 and possibly may be the same person who marryed Basmath one of the Daughters of Solomon it being familiar for the High-Priests to link themselves with the Royal Family as is observable of Jehojadah in the Reign of Joash intimating the union of both the Kingly and Priestly Office in Jesus Christ who was prefigured by the High-Priests of Israel 3 Azariah the son of Ahimaaz 1 Chron. 6.9 4 Johanan the son of Azariah 1 Chron. 6.9 As to whom it is conceived that he might be the same person who is called by the name of Jonathan the son of Abiathar 2 Sam. 15.36 Where it is to be noted that both these are omitted in the Catalogues of Josephus Nicephorus Callistus Alsted and the Hebrew Chronicle cited by Petavius although mentioned by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Alexandrian Chronicle Nay none of these 4 first High Priests are found in the Register of Ezra The reason whereof is conjectured at by Dr. Lightfoot in his Temple Service to be because the Service in the Temple began not till the days of Azariah the son of Johanan as he expounds that place in the Book of Chronicles of his executing the Priests Office 5 Azariah the son of Johanan 1 Chron. 6.10 Ezra 7.3 In the former Text he is said to be the man that executed the Priests Office in the Temple that Solomon built in Jerusalem which I take to be thus understood sc that he was the first person who did execute his office in that place onely whereas his Predecessors had officiated in the days of David and Solomon not onely in the Temple but also in the Tabernacle at Gibeon 2 Chron. 1.3 and at Zion Others apprehend it to be meant of some notable act which he performed by virtue of his Office and apply it to that Azariah who thrust K. Uzziah out of the Temple But the great distance of times will not give way to that Exposition Seeing this Azariah if the two former be excluded from the High-Priesthood as to the chief Office might in the latter days of Solomon be of age sufficient after the Decease of his Progenitors to have performed his Work in the Temple even in that King's days and also in the Reign of Rehoboam and Abijah which was but twenty years and in some part of Asa's Reign For some do apprehend that Azariah and Johanan the third and fourth in this orderly nomination were of the Line of Ithamar and as Substitutes to Zadok and Ahimaaz might assist them as secondary Priests in time of sickness and separation from ordinary pollution according as it was usual whereof we have spoken before in the Office of the High Priests Now whereas they are called Sons in a Lineal Discent let 's remember that it is usual in Scripture for such persons to be styled by the name of Sonnes by virtue of some Office wherein men succeed or attend others If this be a real truth then the omission of the two former by Josephus and others will claim kindred with our
in the Iudgments that befell this King 2 Kin. 15.14 whose heart in the main was upright before the Lord all his daies The Spirit of God loves to give a gracious report of Saints when gone into their Graves and weighs their hearts not their actions in the Scales of the Sanctuary Iehoshophat the fifth King A.M. 3090 This pious and victorious King being assailed by the forces of Moab and Ammon makes his application to him that dwelt between the Cherubims for divine assistance and powred out a fervent prayer 2 Chr. 20.5 as he stood in the House of the Lord before the new Court Whether this Court was distinct from the other two or called new only from some late reparations made by his Father Asa in the fifteenth year of his Government As the Hebrew doth not utterly reject it being termed New-made or repaired from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restaurari as well as De novo If a reall new Court where to fix and describe it or to say when it was built is utterly unfeazible out of Scripture But here finding the mention of it we are obliged to recite it Before which this famous King received an answer of success and victory For which he neglected not to come with Psalteries Harps Ver. 28. and Trumpets to praise the Lord in this Mountain of his Holiness and having reigned twenty five years being stained by joyning affinity with Ahab 2 Chro. 19.3 when the sore temptations of Riches and Honour in abundance intangled his Soul 2 Chron. 18 1 and ver 28. and with helping that ungodly Family cap. 20.33 and permitting some high places to remain he slept with his Fathers in peace Iehoram the sixth King A.M. 3112 The Government of this King was but short and generally very wicked yet we read of some things which he dedicated to the House of God 2 Kin. 12.18 2 Chr. 21.19 ver 11. 2 Kin. 8.18 But of what and how many Scripture is silent Yet of his deplorable disease by the falling out of his Bowels there is a memorable record to terrify sinners in their attempts against the holy Law of God and in joyning affinity with the Enemies of God Ahaziah the seventh King A.M. 3119 A wicked son succeeds a wicked Father being counselled by an ungodly Mother to walk in the sins of Israel yet we find that he also disposed of some Treasures unto the House of the Lord. But it seems 2 Chro. 22.3 2 Kin. 12.18 2 Chr. 24.7 being seduced by his wicked Mother Athaliah he with his Brethren broke up the House of God and bestowed all the dedicate things upon Baalim and having sate in the Throne but one year was slain by the followers of Jehu shewing us how dangerous it is to be found in the society of the wicked at the time of the Execution of divine judgments Athaliah the Queen A.M. 3120 Athaliah the Wife of Ioram and Mother of Ahaziah the daughter of Ahab and Grand-Daughter of Omri seeing her Son slain 2 Kin. 8.18 2 Chr. 21.6 22.10 arose and destroyed all the Seed Royall of the House of Judah except little Ioash who was admirably preserved by his Aunt Iehoshebah the Wife of Iehojadah the Priest in some private Chamber of the Temple from the blood-thirsty fury of his cruell Grand-Mother Who having arrived to the seventh year of his Age was anointed crowned and proclaimed King of Iudah at the appointment of his zealous and godly Uncle Iehojadah At which time the old Murdress comming into the Temple was laid hold on 2 Kin. 11.15 2 Chr. 23.15 carried forth without the Ranges and slain in the Horse-way leading to the King's House Murder we see seldom passes unrevenged of God and Tyranny rarely sayes its dying head upon a dry Pillow Nay sometimes the place where divine wrath finds a sinner is signally fixed to note That the path of beasts is good enough to drink up the blood of an usurping and murderous Queen Joash the eighth King Famous were the Actions at the Inauguration of this young Prince performed by the High-Priest his Uncle in contracting a Covenant between the Lord on the one part Joash and his People on the other part another also between the King and his Subjects The people being encouraged by the example of holy Jehojadah 2 King 11.18 brake down the House Altars and Images of Baal they did their work thoroughly and slew Mattan the idolatrous Priest and offered him as a Sacrifice upon his own Altars to the Justice of the true God So excellent a Mercy is it for a Nation to have a zealous Ruler to goe in and out before them in the pure worship of God such was Jehojadah the Protector of this King in his Non-Age From whom in his ripening years as having enjoyed such admirable Tuition under the wings of the Temple-Cherubims we may justly challenge some notable Transactions towards the repaire of that holy Fabrick so violated and prophaned by his Predecessors Neither doth he frustrate our Expectations 2 Rin. 12.4 but takes speciall care to advance mony from the People hires Masons Hewers of stone and Carpenters to repair the breaches of God's holy mansion For receipt of the mony there was a Chest prepared with a Hole in the Cover Ver. 9. and placed on the South-side of the Altar When it was pretty well lined they put it in bags Ver. 15. Ver. 14. and being told expended it on the workmen never calling the Trustees to account because they were faithfull Now whereas its related in the Book of Kings that of this mony there were no Vessels made for the service of the Temple we find an Explanation of it in the Book of Chronicles 2 Chr. 25.14 that when the workmen were paid by the King and his Uncle for the reparation of the breaches of the remaining mony Vessels of Ministration were made so that till they saw what mony was left of the charges imployed in the great and main work of reparation there were no Vessels made for the particular services But the surplusage was faithfully laid out upon Bowles Snuffers Basons Trumpets Spoons and other Vessels of Gold and Silver Ver. 14.15 After which they offered Burnt-offerings continually all the daies of Jehojadah who lived 130 years But when this holy man was dead Joash forgot his ancient zeal and yeelded his Ears to be anointed with the Oyl of Flattery Manifesting within the compass of a few years what a Mercy it is for a King to have faithfull and godly Counsellours and on the other hand how dangerous it is to give Attention to fawning Parasites who courted him out of his religious service to the house of God and turned him to Groves and Idols Ver. 20.21 The sequacions Nature of Princes is the foundation of deadly changes in a State Behold in Joash a lively example who though warned by Zechariaeh the Prophet his neer Kinsman whose Mother
a former King But of this I have formerly treated Chap. 3. Pag. 53. do incline to think it to have been the great Eastern Gate of the Priests Court which being decaied he new built in a magnificent manner It being called the Upper-Gate in the Book of Kings and the New-Gate in the higher Court of the Lords House 2 Kin. 15.35 Ier. 36.10 by the Prophet Jeremy from this King 's new work about it who having walked religiously reigned victoriously he dyed peaceably and slept quietly in the Sepulchres of his famous Ancestors A.M. 3262 Ahaz the 12th King Now arises up into the Throne one of the most wicked Kings of Judah walking in the ways of the Kings of Israel He made his Son pass through the Fire and burnt Incense in the Valley of Hinnom he erected molten Images to Baalim 2 Kin. 16.3 2 Chr. 28.3 and sacrificed in the high places and on the Hills and under every green Tree Wherefore the Lord sent Rezin the King of Syria and his confederate Pekah King of Israel to besiege him in Jerusalem wherein though they prevailed not to take the City yet Rezin smote his Land and carryed a great multitude away Captive to Damascus and recovered Elath a strong Fortress from Judah 2 Chr. 26.2 which his Father Vzziah had fortified Pekah slew one hundred and twenty thousand valiant men in one day and carryed away captive two hundred thousand with much spoyl to Samaria This King being thus sorely distressed sends a Message to Tiglath-Pilezer King of Assyria with a Present of the Silver and Gold found in the House of the Lord. 2 Kin. 16.8 2 Chr. 28.21 For he was not onely desperately plunged by the two former Kings but sorely afflicted by the Edomites and the Philistins the former carrying some away captive and the latter seizing many of his Towns The Assyrian King upon this invitation falls in upon the Kingdom of Syria slew its King took Damascus the chief City and subdued it under him Whereupon Ahaz meets him at Damascus and takes there the pattern of an Idolatrous Altar and sends it to Vriah the Priest and being returned causes the Brazen Altar of the Lord to be removed and his new Altare Damascenum to be placed in the Court for his own Sacrifices New Inventions of men in God's Worship never thrive for his Confederated Friend out of Assyria falls now upon the King of Iudah himself 2 Chr. 28.19 20. Isai 10.28 For he came up saies Isaiah to Ajath he passed to Migron and laid up his carriages at Michmash mentioning with these other Cities of Iudah and saies he shal shake his hand against the Mount of the Daughter of Zion Ver. 32. 2 Chr. 28.23 In the time of this his great distress he did trespass yet more against the Lord for he sacrificed to the Gods of Damascus that smote him which was his ruine Now he plunders the House of God to purpose and makes mad work in the Temple He gathers together the Vessels of the House of God and cuts them in pieces He pulls away the borders of the Bases and removes the Laver takes the Sea of Brass off from the backs of the brazen Oxen and sets it on the stone-Pavements 2 Kin. 16.17 certainly he was troubled in conscience that they had so long served God in bearing that stately Vessel and pitied their weariness under their long burden out of a sacrilegious madness of Spirit mixt with his distress and necessity The Covert also for the Sabbath which probably was built to shelter the Priests in rainy and tempestuous weather he turns out of doores Nay Dr. Lightfoot harm p. 116. Mr. Fuller 's Pisgah pag. 283. Usher Annal p. 93. 2 Chr. 28.25 Ver. 22. Dr. Lightfoot that stately Passage or Entry of the King to the Temple called the Causey or Shallecheth on the West he either obstructs diverts or destroyes and that either out of fear of surprizal by the Assyrian or rather to manifest his utter rejection of the worship of God in favour to the Emperour's Idolatry Afterwards he put out the Lamps and leavs off burning Incense in the House of God he shuts up the doors and turnes High-Priest to the Devill For he made him Altars in every corner of Ierusalem and in every severall City of Iudah he made high places to burn Incense to other Gods and provoked to anger the Lord God of his Fathers This is that King Ahaz But what followes Most probably deposed for all this by his faut or the King of Assyriae and sees his own son lifted up to the royall Throne in his stead For if his son Hezekiah began to reigne in the third year of Hoshea King of Israël as you read expresly 2 King 18.1 2. Then did he begin in the fifteenth year of his Father Ahaz For Hoshea's beginning to reigne in the twelfth of Ahaz 2 King 17.1 doth determine the fifteenth of Ahaz to synchronize with the third of Hoshea the commencement of Hezekiah's Reigne who hereby must needs prove to be assumed into the Empire by his Father as the learned Bishop Usher would have have it or else introduced by the Assyrian as learned Dr. Lightfoot declares Besides it is distinctly noted in 2 King 18.9 10. that Samaria was taken in the sixth of Hezekiah which was the ninth of Hoshea Therefore the first of Hezekiah is the third of Hoshea and the fifteenth of Ahaz when Hezekiah began to reigne in his Father's life time who died after 16 years dominion whether compleat or current is not exprest 2 Chr. 28.27 But he died ingloriously and was not buried with honour in the Sepulchres of his famous Ancestors Thus this abominable Polluter and Prophaner of the Temple came to an untimely end not being able to tell the hour of God's wrath upon the Diall of his idolatrous Wickedness Though he erected a famous Materiall one in some place of his House or of the Temple much spoken of and contested about by learned Authors yielding a miraculous confirmation to the faith of his pious Successor Vol. 3. in his judicial Laws c. 25. p. 89. Pag. 246. Pag. 162. Concerning this Diall Mr. Weemse hath an exercitation but there speaks not of the place only conceives it to have been a polar one Mr. Gregory of Christ's-Church in Oxen in his posthumous Works seems to assent to Cornel. A lapide that it was placed on a wall of the King's Palace and that it was a South-verticall Diall Adrichomius places it in the Temple and saies it was made of the brazen Altar of the Lord which he removed from its situation but he proves nothing I shall onely leave to consideration as to the place that seeing some Altars are mentioned to be fixt on the top of the Upper-chamber of Ahaz 2 Kin. 23.12 that spoken of in the mids of a Relation concerning two Temple-pollutions whether this Diall might not be supposed to have been placed
of the brazen Altar of the true God and sacrificeth his Peace-and Thank-offerings thereon commanding Judah to serve the Lord God of Israël who having reigned fifty five years slept with his Fathers and was buried in his own House in the Garden of Uzzah 2 Kin. 21.18 A. M. 3361 Amon the 15th King At twenty two years of Age began Amon to reigne in Judah and walked in the wicked steps of the first years of his Father sacrificing to all the carved Images made by him 2 Kin. 21.21 2 Chr. 33.12 disgracing what in him lay the Temple-worship But following him not in Repentance and godly Sorrow For he trespassed yet more and more till he was slain by the conspiracy of his own Servants in his own house having reigned but two years only His life when young being preserved only as may seem for the sake of Iosiah in his Loines and his Dominion to that end that his godly Son might be fostered for a while who was after to succeed him God many times would thunder out his Iudgments against the Sons of Belial were it not for some of his elect that shall flow from them as far as we may with all humility and reverence give conjecture concerning the deeps of divine providence in his dispensations throughout the world A.M. 3363 Iosiah the 16th King Now enters at 8 years of Age into the Kingly Throne the holiest Reformer that ever wore the Crown of Judah The Greeness of his years set a verdant lustre upon his actions like a stately Emerald incircling his Temples For having attained but sixteen years of his life he began to seek after the God of his Father David and at twenty years old he becomes mighty in zeal for the House of his God 2 Chr. 34.3 the Groves he cut down the Altars of Baallm he brake in pieces the Images both carved and molten he stampt to dust and strowed the powder on the Sacrificers Graves he burnt the Bones of the idolatrous Priests upon their prophane Altars and knockt the Altars themselvs in pieces with Mattocks not only in Judah but in Ephraim and Manasseh also even to Naphthali round about In the eighteenth year of his Reign Ver. 7 8. when he had purged the land and returned to Ierusalem he commands some of his chief Officers to summe up the mony brought into the Temple 2 Kin. 23.3 4 5. c. 2 Chr. 35.3 causes Carpenters and Masons to be hired Timber and hewen Stone to be provided and places the Ark again in the most holy place which it seems was removed by Manasseh Meanwhile the Book of the Law being found by Hilkiah the Priest was brought to the King read by Shaphan wept over by Iosiah and a message by him sent to the Prophetess who answered him with a returne of peace because of the tender meltings of his Heart under the denunciation of judgment The Reparations of the House being finished and the Book being carried up into the Temple of the Lord the King himself read it in the ears of the Elders of Judah and all the People and standing by the royall Pillar in the wonted place entred into Covenant with God and caused them all to stand to it After this he commands the High-Priest and his inferior Ministers to bring forth out of the Temple all the Vessels of Baal of his Grove and the Host of Heaven to the Brook burning and stamping them to dust and laid the dust on the Graves of the Children of the People 2 Kin. â—3 7 He proceeds further to break down the Houses of the Sedomites neer the House of the Lord that is possibly of those who were the Officers of the shamefull and bestiall priapeian Ceremonies of Baalphegor not fit to be uttered For as common Idolatry is called Whoredome in Scripture so this abominable Idolatry is probably called by the name of Sodomy For the Text saies that Women did in those Houses weave Hangings for that Grove viz. of Baal that was cast out of the House of God being probably an artificiall imitation of the Idol-Temple of Baal Ver. 6. with a Grove of Trees about it in some solid mettal or stone placed within those sacred Walls He defiles also all the High-places where the Priests had burnt Incense from Gebah to Beersheba together with Tophet in the Valley of Hinnom where the Children were fried in that hellish fire to Mâ—lech Whence it is Chietomaei Graecobarb N. T. p. 54. 2 Kin. 23.11 that the new Testament assumes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shadow forth the intolerable Torments of the bottomless lake of God's aeternal Judgment He took away the Horses of the Sun also and burnt their Chariots with fire which were dedicated by the Princes of Judah to the Prince amongst the Stars of Heaven which had been placed at the entring into the House of God The Altars likewise on the top of the Upper Chamber of Ahaz were dasht in pieces and those of Manasseh in both the Courts of the House were broken down and their dust cast into Kidron The High-places of Solomon together with their Altars and Groves built for Ashtoreth Chemosh and Milcom on the side of Mount Olivet Ver. 13. were utterly ruined and overthrown and their places defiled being filled with the Bones of men Neither did he forget the Altar and High-place at Bethel erected by Jeroboam that great sinner of Israël The Bones also taken out of the Sepulchres in that Mount whereon Bethel was built he burnt on those Altars and polluted their imagined sanctity Thus he did in the other Cities of Samaria slaying the Priests and burning their bones upon their Altars and returned to Jerusalem 2 Kin. 23.23 2 Ch. 34. c. At last he celebrates the Passover on the fourteenth day of the first Month in this eighteenth year of his Reign in most solemn and magnificent manner the like having not been performed since Samuel and the daies of the Judges nor in the time of any of the Kings of Judah or Israël To which purpose the King bestowed on the people thirty thousand Lambs and Kids and three thou and Bullocks out of his own substance the Princes also bestowed 2600 small Cattell and three hundred Oxen. The whole number of Sacrifices being 35900 for the service of the Temple Which was so punctually and strictly managed according to the Law of Moses that like him there was no King before him nor after him rose any King like him 2 Kin. 23.25 that turned to the Lord with all his Hâ—art with all his Soul and with all his Might Yet nothwithstanding after all this saith the holy Spirit the Lord turned not from the fierceness of his great wrath kindled against Judah for the high provocations of Manasseh and his other Predecessours But Josiah was in this point happy that he saw not the ruine of his Kingdome but died in peace according to the Prophecy of Huldah of
and every particular Member in its degree and station is most curiously lined and most rarely beautified But first of the Materials themselvs in order and then of their particular Application unto Saints I shall begin with the Cedar the first thing mentioned in Solomon's provision for the Temple which was received from Hiram King of Tyre A Tree of great excellency and therefore desired of all Nations for pompous structures Fit for an enduring Temple for (a) Lib. 5. c. 5. Theophrastus in his History of Plants reports of them in the Catalogue of those Trees which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an imputrible nature (b) Archit l. 2. c. 9. Vitruvius moreover relates that the Ancients did usually anoint their books with the Oyl of Cedar on purpose to preserve them from Worms and Putrefaction (c) Port. Phylog inl 5. c. 1. Another writes that the Books of King Numa wherein were contained many Dictates of the Pythagoreans were found safe and whole after the Revolution of 535 years being preserved by some artificial use of Cedar or Oyl made thereof (d) Isid Hispal Others mention that the Temples of the antient gods of the Heathen had their beams of Cedar Nay the Statues of the Gods themselves were sometimes carved in Cedar As to which (e) L. 13. c. 5. Pliny reports that one of Apollo brought from Seleucia was seen at Rome (f) Vitr p. 35 Plin. l. 16. c. 40. The Temple of Diana at Ephesus was covered with Cedar (g) Vitr p. 35. The Temple of Apollo at Vtica in Africa was built with beams of Numidian Cedar and lasted 1188 years It 's recorded also by an ancient and famous (h) Diosc de mat med lib. 1. c. 89. Physitian that it preservs dead bodies from putrefaction by drinking up the superfluous moisture and therefore the Aegyptians are related by (i) L. 2. c. 87. Herodotus to have used an Ointment made of Cedar in the embalming of their dead Nay anything almost being (k) Plin. l. 16. c. 39. anointed with the foresaid Oyl is preserved from worms being of such a nature as wonderfully resists putrefaction Nay it helps against the (l) Port. l. 4. c. 7. stingings of severall sorts of virulent Serpents and cures also the (m) Id. l. 5. c. 14. Ulcers of the Lungs The Tree grows most strongly and flourishes on rocky and mountainous grounds and is held therefore by the foresaid (n) l. 6. c. 20. Author according to that natural signature being of a penetrating quality to be an excellent cure of diseases in the bones It is reported furthermore by (o) Syntag. Deor. c. 17. Gyraldus that neer the times of the Trojan Wars the Ancients of those times did perfume their Temples with the burning of Cedar It is a Tree of exceeding (p) 2 Kin. 19.23 tall stature and alwaies (q) Diosc l. 1. c. 89. green by reason of a hot and clammy viscous humour wherewith it is endued thereby retaining its leavs continually upon its branches It yields a very choise kind of resine mentioned frequently by Physitians and learned Herbarists there being many admirable vertues by them assigned to it As to the Firr-Tree another of those Trees whose wood was used in the Sanctuary it is likewise of exceeding great heighth when arrived to its full stature Which although it be not of so noble an extract as the Cedar manifested by its scent as not so fragrant yet is it of a durable consistence and when laid on the fire yields a resinous Matter well known to the Ancients and not lesse to the people of Norway in our daies it being a staple Commodity with that Nation for shipping To which end it was employed of (r) Virgil. Aeneid 2. old as well as now both for Masts and other Uses and most frequently improved by the Northern Nations in common and ordinary buildings Nay it was advanced to honour in (Å¿) Plin. lib. 16. c. 10.40 42. sacred matters of old being dedicated to Bacchus and therewithal the aeternal fire so called at Delphos was fed and maintained and with no other Fuel as (a) De â—à apud Delph Ed. H. Steph. gr Moral part l. p. 685. Plutarch hath recorded Concerning its virtues (b) Pag. 33. Ed. praedict Vitruvius hath treated concisely It grows with us in some parts and thereby we know it to be ever-green and to endure a very long time where it likes its seat To conclude that it was used in the (c) Matt. lib. 14. Ep. 84. preservation of Books Martial remembreth in his Epigrams The Palm-Tree was used in the Sanctuary also but in figure onely and Sculpture not as to its wood at all but yet doth challenge some Lines because it was every where an Ornament of the Temple The most excellent sort of these Trees are reported to have grown in Judea according to the Testimony of (d) l. 1. c. 125. Dioscorides and most plentifully neer to the dead Sea or Lake of Sodom in the Champion plains of Jericho which therefore is styled The City of (e) Deut. 34.3 Palm-Trees in Scripture and fully accorded to by †Diod. Sic. l. 2. c. 48. Diodorus Siculus and therefore in the Coines of Vespasian the conquest of 3. Judea is resembled by a Woman sitting under a Palm-Tree weeping with this Inscription Judea capta Judaea conquered It 's a fruitful Tree and mentioned by the (f) Joel 1.12 Prophet Jöel in the Catalogue of such plants It bears that fruit which we call Dates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembling the Joynts of the Fingers as 't is thought the ancient name was thence taken but the fruit is used with great benefit both for Food and Physick especially in broths and decoctions for thin macilent and consumptive bodies It is a sociable Tree For some that are very critical in discerning the Sex of Plants do averre that the Female will not bear at least plentifully unlesse it be planted near the Male which is therefore so called because never yielding fruit It is likewise an Ever-green as (g) Lib. 16. c. 20. Pliny witnesseth and was of old sacred to the Muses whole President was the famous Apollo and is reported by the ancient Poets to have been born under it as shall be spoken to * Pign Mens Isiac p. 10. Edit Franc. 1608. by and by Highly prized it was in Aegypt whose Priests used to lye in little Cottages made up of Palm-branches twisted together and 't is related that the Leavs were laid under the feet of Isis It was used also by the Grecians but to a different end to crown the victorious Temples of the Pythian Gamesters For it was alwaies esteemed above all other Trees for a Symbole of Victory as yielding lesse then any other (h) A. Gell. noct Attic. l. 3. c. 6. to weights imposed upon it and after the removal rises sooner to its former erect posture it being very (i)
238. or at the furthest at 50. if so be that be the same place with the former which is mentioned by the same Author pag. 818. But when and from whence it was carryed thither it doth not fully appear but that it was here in the daies of King David and the beginning of Solomon is (i) 1 Kin. 3.4 1 Chr. 16.39 21.29 2 Chr. 1.3 plain and evident out of the sacred books till it was (k) 2 Chr. 5.5 brought up to Jerusalem But the Ark steered another course by the special guidance of God For the Philistins having overthrown the Israelites in Battel took the Ark of the Covenant and carried it from Eben-Ezer to (l) 1 Sam. 5.1 Ashdâ—d thence to (m) ver 8. Gath thence to (n) ver 10. Ekron and having continued seven Months in the Land of the Philistius it was sent home to (o) 1 Sam. 6.12 Bethshemesh in the Tribe of Judah thence to Kiriath jearim in the same Tribe called also (p) Jos 15.60 18.14 Kiriath-Baal to the house of (q) 1 Sam. 7.1 2. Abinadab in the hill and theâ—e it continued twenty years This place is called (r) 2 Sam. 6.2 Baaleh of Judah and the house of Abinadab that was in (Å¿) ver 3.4 Gibeah or in the hill which Josephus reports to have been at the distance of fifty stadiae or furlongs from Jerusalem the Head-City pag. 907. Indeed we find one City of Judah to be called (t) Josh 15.57 Gibeah and I suppose it to be the same exactly with (u) Josh 15.9 1 Chron. 13.5 6. Kiriath Baal or Kiriath jearim called Gibeah from its hilly situation although (x) Vol. 3. p. 14 Weemse would have it a Mistake in the Translation wherein an Apellative is made a Proper Name But seeing as I said we find a City of Judah in the book of Joshua called Gibeah possibly this place might have two Names However that be it 's clear that the place was Kiriath-jearim which (y) Ibid. p. 10. lin 18. Jerom in his Catalogue of Hebrew places fixes but at 1 Mile distance from Jerusalem in the way to Diospolis or Lydda From this Kiriath-jearim it was brought to (z) 2 Sam. 6.6 Nachon's threshing-floor otherwise called (a) 1 Chr. 13.9 Chidon where Uzza was smitten and the place therefore called by David Perez-Uzza and then it diverted to the house of (b) 2 Sam. 6.10 Ver. 11. Obed-Edom probably in the borders of the same City and there it staied three months and thence at last it was brought to the (c) Ver. 12. 1 Chr. 15.29 16.1 City of David at (d) 2 Sam. 5.7 Mount Zion in Jerusalem about the third year of his reigne over all Israel and in the tenth alter his Unction at Hebron it being a Sabbatical year as the (e) Usher Annal p. 52 learned Primate conceivs and there it continued the residue of his Reigne in Zion that is about thirty years and in the eleventh of King Solomon's when the Temple was fully finisht it was brought (f) 1 Kin. 8.1 2 Chr. 5.2 from the City of David in a most solemn manner into the glorious Oracle or Holy of Holies Having traced the Arks motions from place to place till it came to rest in Moriah's sacred Mountain let me craâ—e leave to add a few words about that kind of wood whereof it was made (g) Gregor Lexiâ— sanct p. 401. Some would have it to be a kind of excellent Cedar whose wood will not putrify and is the smoothest of all other sorâ—s excelling in strength solidity shining and beauty Others a kind (h) Avenari ' of Thorn not subject to putrefaction It seems indeed to have been of a very durable nature by its continuation from Moses to Solomon and thence to the captivity about 900 years Others take it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Dioscorides de med mater cap. 74. the Pitch-Tree others the Box. It could not be the ordinary and common Cedar nor Pine nor Box nor Myrtle for it is reckoned among them as a distinct species under the name of the Schittah-Tree by the Prophet (i) Isa 41.18 Isaiah Jerom in his Comment upon Esay saies it was a Tree like to the white-Thorn for colour and leaves but not for magnitude That it was the same Tree which (k) Lib. 2. Diodorus calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dare not affirm which he reports to have grown in that part of Arabia which the Nabathaeans dwelt in that is the posterity of Nebaioth so called in Scripture whom (l) l. 12. c. 17. Pliny also placeth as borderers upon Syria Yet truly by the Balsame and Palmes which Diodorus reckons up to grow in that Country it seems somewhat probable that it was the place whereabout Moses was at the erection of the Tabernacle It is observable to this purpose that the (m) Exod. 3.3 Bush wherein God appeared to Moses was in the same Mount where afterwards near to it the encamping of the Israelites was fixed at the making of the several Vessels of the Tabernacle Though by some it is thought to be a (n) Talmudists in Schindler Thorn that bore Roses by others a white-Thorn and a Bramble by others Yet (o) Lib. 16. p. 767 edit Casaub Strabo out of Eratosthenes tells us that no other Trees grew in that North part of Arabia but a few Dates the Tamarisk and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a certain prickly Thorn which probably was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sineh or Bush of Moses which might be the same which is turned in Diodorus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by some counted to be a sort of sharp prickly Cedar and thought to be the Schittim wood whereof this Ark was made (p) Mar. 12.20 Act. 7.30 Our blessed Lord and the Proto-martyr Stephen following the 70 call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this might be the same Tree in a low and shrubby state upon so dry and stony a place â— Bellonius in his Observations when travelling that Country saies there was but one sort of Thorn in all Syria which is since brought over into England and nursed in Noblemens Gardens with us if it be the right and termed Our Lord's Thorn If it should be the same Tree with Moses his Bush it is very worthy our note to remember the Churches preservation in all the flames of trouble and persecution to have bin managed by God's presence in the Ark in the midst of them Indeed the Septuagint translate these Shittim Trees by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tree Thya by (q) L. 5. c. 5. Theophrastus described to be tall ever green like the Cypresse of a solid and sweet sented wood smelling like Cedar and not easily corrupted Of which Homer speaks when he tells us of Calipso's Island that there was a fire Odyss 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That smelt
the New-Testament So much for the several stones with the engravings of the names of the Children of Israel according to their birth on the breast-plate of Judgment I shall now represent them in this following Scheme ××•×“× Sardius Reuben פטדה Topaz Simeon ברקת Emerald Levi The first Row × ×•×¤×š Carbuncle Judah ספיר Sapphire Dan ×™×”×œ×•× Diamond Napthali The second Row ×œ×©× Ligure Gad שבו Agate Asher ×חלמה Amethyst Issachar The third Row ישפה Beryl Zebulun ×©×•×”× Onyx Joseph תרשיש Jasper Benjamin The fourth Row Now it will not be amisse to see how variously the names of the Tribes are disposed in the reckonings of them up in several places of Scripture which I shall exhibit by the 12 first figures or Ziphres The first place after the narration of their births is that wherein we have recited their descent into (a) Gen. 46.8 Egypt and then they are reckoned thus 1.2 3 4 9 10 7 8 11 12 5 6. When in Egypt they are (b) Exod. 1.2 3 c. thus varied 1 2 3 4 9 10 12 5 6 7 8 11. In the blessing of their Father Jacob we find them (c) Gen. 49.3 c. thus disposed 1 2 3 4 10 9 5 7 8 6 11 12. After their Exodus or coming out of Egypt when God commanded the numbring of the Congregation of Israel we reade the heads of the tribes to be (d) Mum. 1.5 c. thus placed Levi being left out and the two sons of Joseph adopted in the room of their Father both which shall be noted with the figure 11 1 2 4 9 10 11 11 12 5 8 7 6. But the tribes themselves to be (e) Num. 1.20 c. thus set down with some variation 1. 2 7 4 9 10 11 11 12 5 8 6. When the orders of the Tribes in their Tents and encampings in the wildernesse are mentioned then are they placed in this (a) Num. 2.3 c. Method 4.9 10 1 2 7 11 11 12 4 8 6. When the Princes of the tribes presented their offerings at the dedication of the Tabernacle the series of their names (b) Num. 7.12 c. is managed in this order 4.9 10 1 2 7 11 11 12 5 8 6. according to the former When Moses sent persons of every tribe to search the Land of Canaan they are (c) Num. 13.4 c. recited in this manner 1.2 7 4 9 10 11 11 12 5 8 6. At another time when near their entrance into the Land of Canaan the sum of the Congregation being taken they are set in (d) Num. 26.5 this posture 1.2 7 4 9 10 11 11 12.5 8 6. When mention is made of their inheritance then some of them who dwelt on the East of Jordan were thus (e) Num. 32.33 placed 7.1 and half Manasseh the 11th and when the recital is made of them according to the division of the Land (f) Num. 34.19 thus 4.2 12 5 11 11 10 9 8 6. when they were to stand on mount Gerizim and Ebal to blesse and curse they were thus ranked 2.3 4 9 11 12 1 7 8 10 5 6. When Moses the servant of the Lord who was King in Jeshurun drew nigh to his dissolution he blessed the 12 Tribes of Israel in this (g) Deut. 33.6 c. Deut. 27.21 order 1.4 3 12 11 10 9 7 5 6 8. and leaves out Simeon wholly When Joshuah the Captain of the Lords Hosts settles the Tribes in their habitations they are computed after this order in several Chapters beginning at the (h) Josh 13. c. 13th and ending with the 19th of that Book 1.7 11 4 11 12 2 10 9 8 6 5. In the Book of Chronicles supposed by some to be written by Ezra the Scribe after the Captivity of Babylon when there was a Catalogue made of the Genealogies of the Israelites we find them first in general thus 1 Chron. 2.1 1 2 3 4 9 10 5.11 12 6 7 8. and then placed thus (k) 1 Chron. 4.1 c. 4.2 1 7 11 3 9 12 6 11 11 8. and there Dan is omitted In the dayes of David when the Rulers or Princes of the Tribes are mentioned they stand (l) 1 Chron. 27.16 thus 1.2 3 4 9 10 6 11 11 12 5. and there Gad is omitted The portions of the 12 Tribes in the visionary Land of the Prophet Ezekiel are recited (a) Ezek. 48.1 in this method 5.8 6 11 11 1 4 3 12 2 9 10 7. Further in the same (b) Ezek. 48.31 Chapter when the Gates of the City Jerusalem presented in that glorious vision to the same Prophet are recited according to the names of the Tribes of Israel they are thus ordered 1.4 3 11 12 5 2 10 7 8 6. When the sealed ones of all the Tribes of Israel are computed behold the (c) Rev. 7.5 method 4.1.7 8 6 11.2 3 9 10 11 12. Where 't is observable that there is no mention of Dan. The last place where they are marshalled is in the 21. of the Revelations without the annexion of names according to the 12 Stones in the Breast-plate but varying in order according to the good pleasure of the Spirit of God 1. The (d) Rev. 21.19 Jasper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which plainly presents Benjamin in the first place who was the last in the story of the Breast-plate To such dignity and honour doth God raise the lowest and meanest of his people some times (e) Mat. 9.30 Many that are last here below shall be first in the Kingdom of Heaven in the new Jerusalem When Christ (f) Psal 68.18 ascended up on high then we find little (g) Ver. 27. Benjamin with his Ruler mentioned in the first place before all others Some think because Paul the (h) 1 Cor. 15. â—0 chief Apostle was of this Tribe therefore is it first mentioned For as the names of the 12 Tribes were graven of old on the Breast plate so now the names of the 12 Apostles of the Lamb are graven on the 12 Foundations of the new Jerusalem 2. Sapphire for Dan the 5th 3. Calcedony a sort of Carbuncle for Iudah the 4th 4. Smaragd or Emerald for Levi the 3d. 5. Sardonyx being one kind of the Onyx for Joseph the 11th 6. Sardius for Reuben the first 7. Chrysolite which indeed is the name of any Stone that hath the mixture of a golden colour And forasmuch as some Adamants or Diamonds are somewhat tinctured with this colour and for that the adulteration of the Adamant is sometimes performed by the Chrysolite as Boetius (a) Boet. l. 2. cap. 1. p. 118. lin 1. notes it being a Stone of admirable hardnesse and seeing that all the other Stones in this Chapter seem aptly fitted to the several Tribes I shall till clearer light arise referre the Chrysolite to a kind of Adamant and set the name of Napthalâ— upon it which was ingraven of old on the 6th Stone of the Breast-plate 8.
the Camp or without the precincts and limits of the Temple which the Apostle explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expresse termes As the bodies of the Beasts e Heb. 13.11 12. were burnt without the Camp so Jesus also suffered without the gate even upon Mount Calvary And therefore those that will stand to the Levitical Law can have no share in Christ according to the Apostles Argument drawn from the peoples having f Heb. 13.10 Weem vol. 3. p 66. no part or share in that Sacrifice which was burnt without the Camp After the Priest had ended those services he puts on his linen cloathes washes his flesh a Lev. 16.24 in the holy place and puts on his own gorgeous raiment and appears to the people in his rich attire This might signifie the death buriall and resurrection of Christ His death by the putting off his inconspicuous vestments His buriall by the washing and continuing for a while hid and obscured in the holy place b Act. 9 37. To wash the body after death was the manner of the Jews preparation for its Sepulture His coming forth with glorious rober shewed his resurrection when he rose out of the grave with his glorious body These things I dare not press but mention them only allusively with submission When these Solemnities of expiation were finisht then the c Lev. 16.3 5 24. High-Priest offered up the two burnt Offerings one for himself the other for the people after sin was fully expiated then they present their Burnt-Offerings which were wholly burnt upon the Altar except the skin whereof I spake before and signified the dedicating of our souls wholly to God in the newnesse of life and holy obedience Our blessed Lord was a whole Burnt-Offering he came to do the will of God fully in his compleat obedience He offered up himself to the Father in all waies of compleat righteousnesse and so should we d Rom. 12.1 present our bodies a living Sacrifice holy acceptable to God which is our reasonable service These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Apostle citing the Psalmist speaks in the name of Christ e Heb. 10.6 c. Sacrifice and offerings thou wouldst not but a body hast thou prepared me In Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the Book it is written of me to do thy will O God Above when he said Sacrifice and Offering and Burnt Offerings and Offering for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy will O God Our Lord Jesus saw that the Scribe answered f Mark 12.33 34. discreetly when he said To love God with all the heart and with all the understanding and with all the soul and withall the strength and to love the neighbour as himself is more then all whole Burnt Offerings and Sacrifices The persons that burnt the two Sin-Offerings without the Camp and the other who carried the Scape Goat into the Wildernesse were to wash their cloathes and bath their flesh in water before they could be admitted into the Camp again To shew that though we by our sins are the crucifyers of Christ yet we may be received into favour if baptized and washed in the Name of the Lord Jesus and afterward be admitted into the communion of the faithfull So the Apostle Peter tels them who a Act. 2.23 by wicked hands crucifyed and slain the Lord of life yet if they b Vers 38. did repent and were baptized in the Name of Jesus Christ for the remission of sins they might receive the gift of the Holy Ghost Thus was the great work of this reconciling day finisht the sins of Priest and people pardoned the Holy place Altar and Tabernacle purifyed through the blood of sprinkling So God in the day of our Lords most meritorious death was in and through him c 2 Cor. 5.18 reconciling the world unto himself not imputing their transgressions to them To conclude It was in this glorious day as I mentioned in the fore-going story of this service that the Trumpets were blown for the year of Jubilee to d Isa 61.1 2. signifie that the Spirit of the Lord was upon Christ the Lord anointed him to preach good tydings to the meek he sent him to bind up the broken-hearted to proclaim liberty to the captives and the opening of the prison to them that were bound To proclaim the acceptable year of the Lord e Zech. 9.11 and by the blood of the Covenant to send forth his Prisoners out of the pit wherein is no water Behold f 2 Cor. 6.2 3. now is the accepted time behold now is the day of salvation 3. Of the Trespasse-Offering Hitherto let it suffice to have spoken of Sin-Offerings and especially concerning the great and pompous day of expiation The next that follows is the Trespasse-Offering of which I shall only say thus much that as thereby there was an atonement and reconciliation made for more gross and hainous sins the Law and manner about the Sin-Offering and the Trespasse-Offerng being all one in the main we may observe that the greatest sins for which God is pleased to grant repentence are pardonable through the blood of Christ Only as under the Law there was no Offering for sins of presumption such persons must die themselves and their own blood must lie upon them So under the Gospel presuming sinners are under a most dangerous state especially if they presume to sin against the holy Spirit a Heb. 10 26 27. For if we sin wilfully after that we have received the knowledge of the truth there remains no more Sacrifice for sins but a certain fearfull looking for of judgment and fiery indignation which shall restroy the adversaries c. He that despised Moses law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden underfoot the Son of God and hath counted the blood of the the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace b Mat. 12.32 For whosoever speaketh against the Holy Ghpst it shall not be forgiven him neither in this world nor in the world to come Having thus briefly glanced upon this I come next to speak some words about the Peace-Offering 4. Of the Peace-Offerings The Causes of the Peace-Offering are at large recited Chap. 5. of this Treatise I shall only spiritualize some things about them and so conclude In this Sacrifice principally were the joyfull Feasts exhibited For usually they were divided into three parts or Portions the first part was Gods who is the great Peace-maker and makes a c Psal 50.5 Covenant with his people in this Sacrifice Another was the Priests as a reward of his service and to shew his communion
intreaty of pardon for this digression whether or no the Tyrians had discovered America before or so soon as Solomon's daies or whether Solomon himself had by Scripture-light or naturall speculation of the frame of the World known the roundnesse of the Earth and thereupon employed Navies to search out the World and its rarities is not to be known because of our defect in historical Writers of those times especially of the Tyrian Annals and others of Egypt mentioned by Josephus We cannot apprehend by the reliques and fragments of stories that remain of those times or the neighbouring Ages when History began to be riper that they had such extraordinary skill in sailing upon the vast Ocean as hath been obtained since the rare invention of the Mariner's compasse but that their discoveries were attained either by reason of impetuous storms driving them beyond their purposes upon unknown Regions or else in coasting slowly by the reaches and Promontories of severall Countries In which manner no doubt Solomon's ships did trend upon the Asian coasts till they came to the habitation of (b) Gen. 10.29 Ophir the Son of Jocktan in the South-Easterly parts of Asia concerning the punctual place of which Country near the Golden Chersonese Stuckius upon Arian's Periplus of the Erithraean Sea Purchas in the first Part of his Pilgrims Sir Walter Rawleigh in his History of the World and above all the learned Bochartus in his Phaleg will give satisfaction to such as please to peruse them while we speak to this excellent Mettal which Solomon brought from thence in great abundance and employed it most bountifully in the adorning and enriching of the Temple Gold the choisest of all Mettals and the finest of that kind must be used about the Sanctuary The Apostle Peter compares Faith to (c) 1 Pet. 1.7 Gold that is tried in the fire and therefore some do accordingly expound that place of Faith where our Lord exhorts the Angel of Laodicea to buy of him (d) Rev. 3. Gold tried in the fire There be who expound it of the Word of God which the Apostle would have to dwell (e) Col. 3.16 richly in the Saints and is more to be desired then (f) Ps 19.10 Gold yea then much fine Gold Others interpret it of the righteousnesse of Christ But I shall enlarge a little more particularly concerning this excellent Mettal of Gold and insert those Observations in their due place It may be observed from Scripture that many things are resembled to Gold as saving and heavenly wisdom though preferred before it Receive (g) Pro. 8.10 knowledge rather then choise Gold for (h) Pro. 16.16 how much better is it to get wisdom then Gold seeing (i) Pr. 20.15 the lips of knowledge are more precious then Gold Sometimes (k) Pro. 22.1 loving favour is compared with but greatly to be valued before Gold Sometimes the purity of Christ's Government in the Church is shadowed by his (l) Delrio in Cant. 5.11 fol. 196. Par. 1604. head of Gold Sometimes the Glory of eternal life is set out by it when the City of the new Jerusalem is said to be of (m) Rev. 21.18 pure Gold Several times the word of God is hereby set forth to shew the estimation that is due to it For so doth the sweet Singer of Israel intimate when he saies that the Judgments of the Lord are more (n) Ps 19.10 to be desired then Gold he acknowledges (o) Ps 119.72 the Law of his mouth was better to him then thousands of Gold and professes that (p) Ver. 127 he loves his commandments above Gold yea above fine Gold Accordingly some have explained that place of the Apostle Paul where he speaks of some that build (a) 1 Cor. 3.12 Gold upon the foundation holding it to be meant of the Word of God Christ doctrinal being built upon Christ the essentiall foundation of the Church It is true that an eloquent light of his Age treating upon that place after several words concludes thus (b) Chrysost Tom. 3. edit Savil. pag. 298. lin 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is manifest saith he that the Apostle's speech is to be understood concerning actions But what are the actions of spiritual builders as such whom the Apostle doth elsewhere call Gospel-ministers but their doctrines and teachings which according to their nature shal either be rewarded or destroyed In this very sense doth learned Jerom expound that place as may appear by these his expressions at large in his Comment on the Prophet Haggai (c) Tom. 6. pag. 280. Ego argentum quo domus Dei ornatur existimo eloquia Scripturarum de quibus dicitur Eloquia Domini eloquia casta c. et aurum quod in occulto Sanctorum sensu et in cordis versatur arcano splendet vero lumine Dei. Quod Apostolum de Sanctis qui super fundamentum Christi adificant sensisse perspicuum est aurum argentum lapides pretiosos ut in auro sensus occultus fit in argento sermo decens in lapide pretioso opera Deo placentia His Metallis illustrior fit Ecclesia Salvatoris quà m quondam Synagoga fuerat his lapidibus vivis aedificatur domus Christi pax ei praebetur aeterna The Silver wherewith the House is adorned I take to be The words of the Scriptures of which it is said The words of the Lord are chast words and the Gold that which is laid up in the hidden meaning of holy things and the secret place of the heart and shines with the true light of God Which it is clear that the Apostle did understand of the Saints who build upon the foundation of Christ Gold Silver precious Stones that the hidden meaning is set forth by the Gold comely Speech by Silver works pleasing to God by the precious stones The Church of our Saviour is more illustrious by these Metals then the Synagogue was in times past The House of Christ is built with these living stones and eternal peace is granted to it But to let that passe Gold in Scripture is thought by many to be a comparison whereby to set out the excellency of Faith true saving Faith in Jesus Christ As where we see upon the right hand of this Prince of Might the Queen to stand in Gold of Ophir the learned Rivet doth apply it to Faith and other Graces as the Golden Ornaments of the Spouse of Christ So where we find her neck to be adorned with (d) Can. 1 10. chains of Gold it may be applyed to the beautiful chain of Faith and other spiritual Graces being her choise Ornaments in the eyes of Christ In another place we read of three Kings from the East believing in him whose star they had seen and presenting our Saviour with (e) Mat. 2.11 Gold Frankincense and Myrrhe which Grotius interprets of Faith Prayer and Repentance We hear likewise of (f) Rev. 5.8 golden Vials in the
book of the Revelations full of odours which some have conceived to be the faithful hearts of Saints sending forth the fragrant odours and sweet-sented breathings of their Souls in prayer toward heaven But above all that singular place is to be remembred to this purpose where the Apostle Peter acquaints his dispersed Brethren (g) 1 Pet. 1.7 that the trial of their Faith is much more precious then Gold being such as is (h) Rev. 3.18 tried in the fire and is to be bought of Christ alone whereby though poor in this World we may be made (i) Jam. 2.5 rich in Faith Of all Metals Gold is the most excellent most beautiful and refers its original as the Chymists have written to the influence of the Sun the chiefest of the Planets it 's the most durable and solid it is the most malleable of all by reason of its vigorous tenacity which two things were of old observed by (k) In Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 347. Gr. Par. 1552. Philo Judaeus speaking of the golden candlestick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · One thing is that it doth not admit rust another that being drawn or beaten into very thin Membranes as leaf-gold it remains unbroken Besides all this it is esteemed by eminent chymical Physitians to be a great restorative to the vital parts if duely prepared and fitted What should I speak of (a) Vitruv. lib. 9. cap. 2. its gravity by which Archimedes found out the Imposture of the Syracusian Gold-smith in the make of Hiero's Crown It s great estimation in all Ages insomuch that (b) A. Gell. noct Attic. lib. 5. cap. 6. Mural Naval and Triumphal Coronets were made of it Or lastly Its conveniency for commerce by reason of its deserved value and estimation as being generally rated in its proportion to Silver as 1 to 12 besides its duration and continuance beyond all other Metals It were an endlesse thing and here improper to insist long upon the nature and excellency of Gold a Metal so much known and thirsted after our Inquiry must be rather that of Persius In Sancto quid facit aurum Sat. 2. v. 69. Rivet in Exod. p. 116. Certainly the immediate end of it was for the beautifying of the House of God Not that his divine Majesty needed or cared for any such Ornaments considered barely in themselvs or that the worshippers by any such dedications were the more acceptable to God but good reason that the hearts of those who draw nigh to him should be manifest in consecrating the most precious of all their enioyments and substance unto him whose name and presence he was pleased to place among and afford to his People at that house in Jerusalem If therefore Wood be useful the Cedar Firr and Olive must be brought the choisest If Metals Silver and Gold the most durable and of greatest esteem If of Stones the most precious of Liquors and Gums the most aromatical and fragrant and so in the rest Besides the Ornament of Gold which was laid upon the Cedar boards we read likewise that the House was garnished and set out with (d) 2 Ch. 3.6 precious stones but what kinds the Scripture is silent therefore we can onely mention them The last things which beautified the House were engraved Cherubims the form and figure is not perfectly known but probably of the same kind with those in the Oracle whereof I shall speak more largely in the third Section Now then to recapitulate and recollect what hath been said and to apply all briefly to the Mystical signification intended by them Some hold that by all those curious materials the Saints themselves were signified who differ one from another in gifts and graces But seeing as hath been before spoken to the Marble stones of the Temple are by the holy Scriptures alluded to when the Saints and People of God are called living stones making up the glorious spiritual Temple of the Gospel it seems more apposite to apyly these inward Ornaments of the Sanctuary to the inward vertues graces and divine qualifications of the Saints If leave may be permitted to Allusions I shall onely compare some divine Qualifications of the People of God with the chiefest and most material excellencies of the fore-described Ornaments The Cedar Firr and Olive Trees being alwaies green may note the never-dying nature of Grace where once it is planted it never decaies The exceeding high stature of the Firr and Cedar may shadow forth their continual growth till they come unto the perfect Man (e) Eph. 4.13 unto the measure of the stature of the fulnesse of Christ As the Olive-tree is exceeding fat and fertile yielding Berries of great use for man both in food and Physick together with the Oyl (f) Jud. 9.9 wherewith both God and Man is honoured God in the frequent use of it in Sacrifices of Meat-Offerings and in the Lamps of the Sanctuary Man in his Unction to Offices both sacred and civill (g) Ps 104.15 making his face to shine it being called the Oyl of joy exhilarating the spirits suppling of wounds refreshing the feet after weary travels Hereby insinuating the fertility and fruitfulnesse of Saints the joy of Spirits in their service of and communion with God nothing so much refreshing their hearts as the fellowship which they hold with his Divine Majesty and one with another in holy Ordinances Furthermore the fragrancy of the Cedar notes the savory smell of the holy Life of Saints As the Gold was likewise another principal Ornament It may signify the preciousnesse the purity the (a) Zech. 13.9 tryed and experienced excellency of all their graces as having been often in the furnace of affliction and the fire of tentation and persecution and have come forth in their Faith Love Patience and other graces more pure then Gold most glittering and glorious the great end being to purge (b) Isa 1.25 away their drosse and take away all their tinn that they may be (c) 1 Pet. 1.7 found unto praise honour and glory at the appearing of Jesus Christ The precious stones likewise did most admirably set forth the oriency of their graces together with their durableness seeing stones of all things are least subject to impressions Precious stones shine in the dark so do Saints graces in dark times they are beauties to the places where they live and inhabit The fiery Carbuncle darts forth a resemblance of zeal the blew Saphire of heavenly mindedness the impenetrable Diamond their constancy and courage the clear Crystal their unspotted innocency the Red Ruby their hot persecutions and the like Whereof more may be spoken when we arrive to the stones in the High Priest's Breast-plate but of the particular application of them to distinct graces I desire to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a laxe sense Too much curiosity and nicenesse being things I design most to avoid having constantly thought that these