A Pisgah-Sight of Palestine

CHAP. I. Of the Court of the Priests.

§ 1. SO much for the Diamond itself, the covered Temple, come we now to the Ring wherein it was set, the Courts which encompassed it. Herein we meet with much difficulty, arising partly from God's silence, (speaking little in Scripture of the present subject) partly from mansloquacity, whose fancies without warrant from the word, are as copious as different in describing the Courts of this Temple. But, that which makes the matter in hand more intricate is, because learned men confound Temples and Times, ascribing those Courts to Solomon's, which only belonged to the second Temple, at, and after the time of our Savior. Thus, as country painters make the nine Worthies (not according to the garb of those ancient ages wherein they lived) with bands and cuffs according to our modern fashion; so some Jewish writers (Josephus himself being not wholly free from this fault) shape the Courts of Solomon's Temple, not after their true form in the Old Testament; but as the second Temple adorned by Herod, stood modelled in their own days.

§ 2. We read of Jacob, that he set his own sheep three days journey from the flocks of Laban his father-in-law, so sufficiently to distinguish their several stocks from making quarrels by meeting together. A greater distance divides the two Temples, there being no less then seventy years, betwixt the destruction of the one, and erection of the other. Enough in probability to prevent all mistakes, which might arise from • udling them together. I wonder therefore the more at their marvelous agility, who so easily can leap over this great-gulf of time, & who by confounding the two Temples, and making many things common to both, of two perfect models, compose one no better then a monster. That we run not on the same rocks, we will carefully observe their several properties, insisting only on such things for the present, as were peculiar to Solomon's fabric, confining ourselves to Scripture instructions: as knowing that the judicious palate will prefer a drop of the sincere milk of the word, before vessels full of Traditionary pottage, resenting of the wild gourd of human invention.

§ 3. A Court, in Latin Atrium, Greek 〈 in non-Latin alphabet 〉 , Hebrew 〈 in non-Latin alphabet 〉 Chatzer, according to architecture consisteth of two principal parts,

• 1 An open space in the middle (properly called cavedium, quasi cavum edium ) exposed to wind, and weather.
• 2 A covert on the sides thereof (termed porticus and 〈 in non-Latin alphabet 〉 ) whither in heat, or rain, men might retreat, for shade, or shelter, like the cloisters about the Royal-Exchange in London.

This premised of the fashion of a Court in general, Solomon made two of them on the east of the Temple, one called 〈 in non-Latin alphabet 〉 chatzer happenimith, or, the inner Court (in Chronicles, the Court of the Priests) built with three rouse of hewn stone, and a row of Cedar beams. Understand three rows, not collaterally in thickness, all abreast on the floor, and the Cedar for ceiling within, (as Richardus will have it) but three subordinately in height, one upon another, with Cedar beams (as lightest, and therefore uppermost) for a tarras on the top thereof. This is all that Scripture acquaints us with, concerning the fabric of the inner Court. For, that each row of stone therein, was of a different color, as Lyra affirms, is but a fancy of his own. Such variation of colors I believe in Joseph's coat, and Thamars garment, because Scripture hath affirmed it: not here, where no warrant out of the word for such an assertion.

§ 4. Probably certain ascents led hither out of the outward Court, and hence into the Temple. For, besides the frequent phrase of going up into God's house: it was proper that the Temple, as in holiness, so in height should be distanced above her Courts (as they one above another, and both above common ground) were it but to mind such as approached thither, with the mounting of their bodies to elevate their hearts in devotion. But, how many these stairs or steps were, is uncertain, though some will have them fifteen, according to the number of the Psalms of Degrees, sung, as they affirm, by the Priests in their ascent to the Temple.

§ 5. This inner Court, or Court of the Priests, was proper only for the Priests to enter into. Yet probably the common people made a tumul •• ous incursion into it, when stoning Zachariah at the command of King Joash in the Court of the house of the Lord, even betwixt the Temple and the Altar. As if the Antiperistasis of two eminent holy places on both sides of them, had intended and emboldened their cruelty, and profaneness. Wherefore, his last words, the Lord look upon it, and require it, speak not not so much revenge of his own death, as zeal to God's honor, that he would vindicate the profanation of so holy a place. This I conceive one cause why the Prophet pointeth the Priests to this particular place, to weep betwixt the porch and the Altar, so by their sorrow to avert God's judgments from their nation, for this foul murder by their ancestors committed therein.

CHAP. II. Of the great, or outward Court.

§ 1. WHereas Solomon is said to have made the Inner Court of the House of the Lord; by the rule of relation, an outward Court is thence next inferred. But to clear it more, express mention is made thereof 2 Chron. 12. 9. where, besides the Court of Priests, he is said to have made the great Court, and doors for the Court, and overlaid the doors of them with brass. This Court in Hebrew is called Azarah , rendered by Montanus atrium auxilii, from Azar to help, because God there answered his people's prayer by his gracious assistance afforded unto them.

§ 2. Well might this be termed the great Court, seeing large (though uncertain) were the dimensions thereof, an hundred Cubits square at the least. But what was this to contain all Israel therein? Philip speaking of five thousand to be fed, Two hundred penny worth of bread (saith he) is not sufficient for them, that everyone may take a little. But, grant this Court two hundred Cubits square (more then the place will allow) this would afford but few inches for a man's body to stand in, except the ground was here (as the loaves) miraculously multiplied. We therefore conceive, that the people of the land were successively admitted to this place, otherwise impossible to contain them. Ascents, or stairs did also lead into this Court, but how many is not known; surely they were low and little, short and easy, to be climbed up, otherwise the cattle brought thither to be sacrificed, could not conveniently clamber over them.

§ 3. This Court was by successive Kings (especially Hezekiah, who cased the pillars thereof with silver) improved to more beauty, then it had in the days of Solomon. Some will say, this was a disparagement to the perfection of Solomon's work, as if he had left any defects, or defaults therein, to be amended by others. Were not his structures, as his discoveries, complete? for, Who is he that will come after the King in things? It is answered, the outward Temple was, in the appendent Courts thereof, capable of more cost and expense, to make them both bigger, and braver; though the covered Temple was semel & semper, at once and forever perfected, afterwards admitting of no new addition, when Solomon had finished it. Surely God granted not such a Monopoly to Solomon alone to ingross all honor to himself, so that no reserve was left for posterity, no bottom for their bounty to build on, in after ages, to testify their gratitude to God's goodness. Some accessions therefore might be made (though not to the vital parts, as I may say) to the out-limbs of the Temple. It is the privilege not of the house of God, but of God himself, to be so perfect, as that nothing can be added unto him.

§ 4. But others will object, that this was a presumptuous innovation in Hezekiah, seeing the Courts of the Temple, and all things therein were framed according to the divine pattern David left to Solomon, for him to overlay those pillars with silver, which Solomon's wisdom, following God's platform, was pleased to make plain. But, let such know, that he swerveth not at all from the proportion of the Copy, who only gilds, or colors the letters therein. Hezekiah for the main kept himself to the former fabric, not altering, but adorning the same. The worst was, that afterwards he cut off the silver again to purchase the favor of Sennacherib. Better had those pillars been left naked, then thus to be clothed, and then to be stripped of their costly coats. For, though (as some scornfully may scoff) there was no danger of their catching cold when thus disrobed; yet the beauty of those pillars were thereby much impaired, looking ruggedly when again uncased, besides the inexcusable sacrilege therein committed, whereof hereafter.

§ 5. We must not forget the entry, leading from this Court to the Kings Palace, through which the Kings of Judah had at pleasure a private passage into the Temple. This continuation of the Kings to God's house, shown the mutual intercourse which ought to be betwixt Policy, and Piety; as also that Princes (besides their set, solemn, and public addresses to God by prayer) must have their secret recourses unto him, in their occasional devotions. It was first made by King Solomon, and then so stately a structure, that amongst other things, the Queen of Sheba was ravished with admiration at the sight thereof, when she beheld the ascent by which he went up into the house of the Lord. And yet afterwards it was made more magnificent, when terrased on both sides with Pillasters made of those Almuggin trees which she presented to Solomon; which, if oderiferous, (as some will have it) made that passage as sweet to the smell, as specious to the sight. Wicked Ahaz turned this entry from the house of the Lord, for the King of Assyria, that is, as Tremellius will have it, stopped up, or diverted that passage, fearing, lest through it the King of Assyria should out of the Temple suddenly surprise the Kings palace. I conceive this done not for fear, but in favor of the Assyrian King, Ahaz hereby cutting off all connection, and dependence of his Palace to the Temple, and utterly renouncing all relation to true Religion, so the more to confirm this friendship with that heathen King, begun on a new account, and grounded on pure principles of Idolatry. At the same time he turned out also the covert of the Sabbath which they had built in the house, by which our foresaid Author understands, a place erected for the shelter of such Priests as officiated on the Sabbath.

§ 6. As for their tradition, who report Solomon to have written on the walls of the Temple, sovereign Receipts against all diseases, which Hezekiah afterwards is said to rase out, because people placed too much confidence therein, to the prejudice of divine providence, I listen to both as Rabbinical fables. Surely such medicines (if any there prescribed) proved ineffectual to cure Asa's gout, Joram's dysentery, Uzziahs leprosy, as indeed no art can crave longer time, when death calls for the present payment of the debt to nature.

CHAP. III. Of the Gates and Porters of the Court.

§ 1. HEaven hath only one, and that a narrow gate leading thereinto. But several fair gates on all sides, gave entrance into the Courts of Solomon's Temple. Some of them to us of certain, others but of conjectural situation. Of the former were,

• 1 East-gate, where Shelemiah was Porter. This gate was set in the front, leading directly to the Temple, and therefore King Jotham rebuilt it, mounting Monarch-like above the parity of other ports, that it became higher then all the rest, yet met with no zealot to humble it, for aspiring above its fellows.
• 2 North-gate, where Zacharias his son was Porter.
• 3 South-gate, attended on by the sons of Obed-Edom. The house of Asuppim (rendered by Jerome and Pagnine a counsel-house, by Tremellius Aerarium, the Treasury ) was for conveniency united to their charge. A place, probably of entrance, certainly of consequence, as needing a constant guard about it.
• 4 West-gate, where Shuppim and Hosah were Porters. To them also belonged the gate Shallecheth, by the causway of the going up, understand thereby that stately ascent made by Solomon, out of his own Palace into the Temple.

But besides these four, which respected the cardinal winds, we meet with other intermediate gates, whose accurate position is uncertain. Never did the blinded Sodomites more groap for Lots door in the dark, then learned men are puzzled to find the gate of Sur, (elsewhere called the foundation-gate ) where at the coronation of King Joash, a tierce of Levites were awarded to wait, by order from Jehoiada. Tremellius not improbably conceives it the same with the East-gate. As for the Newgate , wherein Baruch publicly read the book of Jeremiah, I am confident it was one of the four principal gates, only repaired, enlarged, or adorned with new buildings. Parbar seated on the west must not be forgotten (whether Porters-lodge, Priests-vestry, or place wherein sacrificing instruments were laid up) having something of the nature of a gate therein, because two porters daily attended it. Say not, it was suspicious, that so small a Court would run out at so many gates, which surely were no more, then just proportion, and uniformity did require.

§ 2. The principal office of Porters was to secure the gates, providing for the peace and purity of the Temple and service therein. These in all were four thousand, thus daily disposed of; Eastward, six; Northward, four; Southward, four; at Asuppim-gate, two; and two, Westward; at the Causway, four; at Parbar-gate, two; four and twenty in all. An eminent number in Temple-service (so many the singers , and the several courses of the Priests) to which the four and twenty Elders in the Revelation have some allusion. Their service was, as well nocturnal, as by day: which by night stand in the house of the Lord.

§ 3. Here let others dispute, whether the Porters places were merely ministerial, (or servile rather) or also partly judicial, with some admissive, and exclusive power to take cognizance of the cleanness of such persons as did approach to the Temple. Otherwise, they were easily qualified for their office, rather bigness then brains commending men generally to such employments. Secondly, if they were entrusted with any such authority, let others inquire, by what means they made discoveries of people's uncleanness, finding no oath Ex officio they tendered to any to betray themselves, though otherwise some secret pollution might be concealed, the parties themselves being only privy thereunto. Lastly, let them discuss, whether these Porters were afterward advanced to higher places, or only (as the doors whereon they attended turned round on their hinges) moved alternately in their own sphere, without possibility of any farther preferment. If the latter, it is strange that the worthy parts of Zachariah his son Porter Northward, commended in Scripture to be a wise counselor, should be imprisoned in so narrow a profession. And yet his employment (though the meanest about the Temple) was honorable in itself, if well executed: witness holy David his choice, I had rather be a door-keeper in the house of my God, then to dwell in the tabernacles of wickedness.

§ 4. Now notwithstanding all the care of the Porters to the contrary; some (not going through the gates, but over the walls) made bold to lodge and live with their whole families within the verge of the Temple. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine Altars, O Lord of hosts, my King, and my God. By Altars understand the Courts and buildings about it, otherwise the Altar itself (fitter for Salamanders then Sparrows) was too hot a climate for their habitation. Birds, we see, may prescribe an ancient title to build in our steeples, having time out of mind taken the same privilege in the Tabernacle, and Temple. Yea David in exile debarred access to God's public service, doth pity his own, and prefer the condition of these fowls before him. And, although no devotion (whereof they were uncapable) but the bare delight in fair fabrics, brought them hither; yet, we may presume (according to their kind) they served God better then many men in that place, chirping forth Morning and Even-praises to the honor of their maker. To take our farewell of these Porters, wicked Ahaz gave them a Supersedeas. from their office, in that long Vacation wherein he shut up the doors of the house of the Lord, so obstructing God's mercy against himself.

CHAP. IV. Of the Chambers, and Treasuries about the Court.

§ 1. THe Porches, or Cloisters beneath were built with rooms above; if not round about the Court, certainly over the intervalls of the gates. Such places were employed, partly for chambers for Priests to lodge in, partly for Treasuries, wherein consecrated things were deposited.

§ 2. Amongst the former, most remarkable was the chamber of Gemariah the son of Shaphan the Secretary, wherein Baruch read the book of Jeremiah, which afterwards was burnt by Jehoiakim King of Judah. When though some (dissenters and disswaders) amongst all the Courtiers no mourners appeared at the funerals of this book, it being expected, they should have been as cruel to their clothes, to rend them for sorrow, at the sight of that double martyrdom of that innocent Volume, first cancelled with a pen-knife to pieces, then afterward burnt to ashes. But the flame, which did burn the book, did but burnish the truths written therein; Yea another Phoenix arose out of the ashes thereof. Baruch transcribing another roll with the same and many like words added beside. Thus wanton children by breaking their parents old rod, give them only the occasion to make a better, and bigger in the room thereof.

§ 3. Next we take notice of the chamber of Nathan Melech at the entering of the house of the Lord, by which stood those statues of horses dedicated to the Sun by some Idolatrous Kings of Judah, which Josiah destroyed. What! was the Sun, which rejoiceth as a Giant to run his course, ever so tired, as to need hacknies to carry him to his journeys end? Oh no, but the Jews plundered this piece of Idolatry from the Persians, who offered horses unto the Sun, and Ovid renders some reason thereof,

Now the Jews counting it too gross Idolatry to sacrifice natural horses to the Sun, erected artificial ones in honor thereof.

§ 4. Another eminent chamber, was that of the Sons of Hanan, which was by the chamber of the Princes, probably on the one hand, which was by the chamber of Maaseiah the son of Shallum the keeper of the door, on the other hand thereof. Here Jeremiah in vain solicited the Rechabites to drink wine, observing the instructions of their ancestors therein; as also in their constant dwelling in tents, so to entertain all turnings of the times, with less trouble to themselves. Provident birds, only to perch on the boughs, not build their nests on that tree, which they suspected would suddenly be cut down, foreseeing perchance the captivity of Babylon. Indeed, in all fickle times (such as we live in) it is folly to fix on any durable design, as inconsistent with the uncertainty of our age, and safest to pitch up tent-projects, whose alteration may with less loss, and a clear conscience comply with the change of the times.

CHAP. V. That Solomon made no moe then two Courts on the east of the Temple.

§ 1. ALthough many learned authors make four, and some moe Courts about Solomon's Temple, yet the following reasons persuade me, that these two Courts formerly described by us, were all which were of Solomon's original foundation. Because,

• 1 Mention is made of no moe in Scripture, either in the book of Kings, or Chronicles, where his buildings are particularly described.
• 2 Manasseh is said to have built Altars for the host of Heaven in the two Courts of the house of the Lord. Probably, had there been any moe, his profaneness would have found them out, no place being privileged from his Idolatry.
• 3 The narrowness of the place, as it was in Solomon's time, admitted of no moe Courts, such was the precipice thereof on all sides.

This last is confessed by Josephus, whose words deserve our heeding to clear the matter in hand; The Temple was built upon an hard mountain, and at the first, the plain on the top thereof was scarce sufficient to contain the Temple, and the Altar, the circumference thereof being steep and shelving. But, when King Solomon who built the Temple, had compassed the east part thereof with a wall, he also placed a Porch upon the rampire, and so, many ages after it lay unfenced on the other parts, until the people every day bringing earth thither, at last made it plain and large enough. Insomuch that the Temple extant in the days of Josephus▪ had a threefold wall about it, and other courts built on that forced ground, which industry had added thereunto. See here the small compass of the Temples floor at the first founding thereof. So that those who in Solomon's time make moe Courts about it, must build them in the air, seeing the earth (such then the scantness and steepness thereof) afforded no bottom for the building of such imaginary fabrics.

§ 2. But shrewd objections are brought to the contrary, by such who, in Solomon's time, make moe then two Courts by us described. No doubt (say they) he observed David's instructions, who by the Spirit gave him the pattern of all the Courts of the house of the Lord, which he meant to make. These therefore at the least must needs be three, seeing All (as Aristotle observes) cannot in proper language, be predicated of a lower number.

§ 3. Answ. I confess the words so read in the vulgar Latin, & omnium quae cogitaverat atriorum, though no such thing appears in our translation founded on the original, where David is said to deliver to Solomon the pattern of all that he had by the Spirit, of the house of the Lord, of all the chambers round about &c. This third Court therefore in Solomon's time, was but a groundless fancy.

§ 4. Object. Another Court must of necessity be allowed on the west of the Temple, or else (which is altogether improbable) the Holy of Holies lay open, unfenced, and common to the City.

§ 5. Answ. The same was sufficiently fenced, and severed from the City with the precipice of the place, barring all access, and the Temple on that side surrounded with ambient air in the concavity of the valley. If besides this, any artificial wall encompassed the Temple on the west, the distance between it and the Temple may be counted a passage, but amounted not to the spaciousness of a Court.

§ 6. Object. Good authors, Bede, Cassidore, Comestor, and Tostatus confidently add, Atrium Foeminarum, or, the Womens Court, where their sex severally by themselves attended their devotions. Nor is it probable they were mingled with men, seeing the Prophet speaking of a solemn humiliation, They shall wail (saith he) the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart.

§ 7. Answ. This place cited out of Zacharias was spoken after Solomon's Temple was demolished, and Zerubbabel's erected. Such separation of sexes in several Courts in the first Temple hath no foundation in Scripture, but rather thence the contrary may be collected, that all sexes and ages promiscuously met together; for, Jehoshaphat is said, to have stood in the house of the Lord with their little ones, their ^l wives, and their children. However it may be that there was anciently a partition of the outward Court per clathros & cancellos, with bar or lattice-work, into two parts, and so the women (though in the same Court) might be severally by themselves.

§ 8. Object. There were moe Courts, three at least, in Ezekiel's Temple; which as Villalpandus will have it, in all particulars was the same with Solomon's.

§ 9. Answ. Confessing some general conformities, we deny, not only the identity, but exact similitude betwixt them. It is against the nature of a Prophecy to have a retrograde motion, to bring things backward, and raise the ghosts of buildings departed, which rather looks forward, presenting things to come. Ezekiel's Temple had not the same body with Solomon's, but greater, and moe were the parts, and members thereof; as in due time, God willing, we shall make it to appear.

§ 10. Object. Josephus a learned Jew living in Jerusalem seems to add another, Atrium Gentium, the Court of Gentiles, or unclean persons.

§ 11. Answ. The place quoted out of him to this purpose, will scarce bear the collection of a new Court from it. However Josephus was none of those aged men, who remembering the magnificence of Solomon's, wept when the foundation of the second Temple was laid before their eyes. I mean he was no eye-witness of the first and old Temple (being born five hundred years and more, after the dissolution thereof) and only spake of it, either by tradition, or conjecture, and therefore his authority of no such strength, as to command our belief. Besides, he seems to have forgotten what formerly we cited out of him, for the narrowness of the place, not admitting moe Courts in Solomon's time. However, his eyes were so dazzled with long looking on the second Temple extant in his age, that he conformeth thereto, and confoundeth therewith Solomon's Temple, if making any moe Courts then two therein.

§ 12. However, I dare not deny, but even this first Temple, after the death of Solomon, might by succeeding Kings, have another Court added thereunto; namely, when by art, industry, and great expense they had raised up the valley, and gained more ground to the mountain of the house, which was so small at the first. Hereof we find a double insinuation in Scripture:

• 1 One, when Jehoshaphat is said to stand in the house of the Lord before the new Court, which probably about his reign, was added to the ancient fabric.
• 2 Another, when at the coronation of Joash Jehoiada gave order that the Priests alone should come into the house of the Lord (meaning the inner-court thereby) whilst the people should be in the Courts of the house of the Lord, the plural number there importing two Courts at the least, at that time belonging to the Temple, into which the common people had free access. But herein nothing can be positively concluded.

Wherefore, as the sons of Barzillai, though Priests, yet because they found not their genealogy reckoned in the Register, were therefore removed from the priesthood, till one with Urim and Thummim, should arise to decide the controversy: so we suspend this third and new Court, as doubtful, in our descriptions, until some infallible Judge, on better evidence then we can produce, shall clear the title thereof.

CHAP. VI. Of the Pillars in the Porch of the Temple.

§ 1. GOd at the first creation, having finished the elements, and essential parts of the world, did afterwards furnish them with creatures suitable thereunto, no vacuity being left: so that rather then anything should be empty, anything will fill it. Solomon in like manner, having ended the main rooms of the Temple, in the n • xt place made the furniture thereof, wherein every vessel was pregnant with heavenly mysteries; so that what the Apostle saith of the languages in the world none of them are without signification, was true of the smallest Uten • ill in the Temple, speaking much holy matter, had we ears to hear, and hearts to understand it.

§ 2. We begin with the Porch, where the two great brazen pillars were set up, each of them twelve Cubits in compass, (bearing a little more then four Cubits in Diameter) four fingers thick of solid metal, and the rest hollow within, some difference appearing in the measure of their height, variously presented unto us;

• 1 To reconcile these, some have recourse to several Cubits, common, or great; of the first measure conceiving the former mentioned in Kings; the latter (which were twice as big) intended in Chronicles.
• 2 Others understand the bare shaft of the Pillars to be eighteen Cubits high, besides the Chapiters above, and Basis beneath them: the former being five Cubits, and the latter so many as made the total number thirty and five.
• 3 A third sort most probably conjecture, that in Chronicles the height of both Pillars are counted together.

Where if any object, that eighteen and egihteen Cubits make thirty six, one more then the number in Chronicles; Ribera conceives that so much only as appeared of these pillars are summed up, each of them having half a Cub it of their shaft lost in their height, as running in, and hid in his Chapiter grafted upon it.

§ 3. The chapiters of these pillars were curiously adorned with network, chain-work, and rouse of pomegranates. These were but apples of brass, whilst words spoken in due season are far more precious, being like those of gold in pictures of silver. Lilies also were made on the top of these Chapiters, wherein though Hiram might imitate the fashion of those flowers, no art could counterfeit their colors, seeing he who set him on work, even Solomon himself in all his glory was not arrayed like one of these. These pillars set in the porch did not like those two in Dagons Temple support the main fabric thereof, nor was any burden born by them, but were only (like brazen Andirons in great men's chimnies) for ornament. Let none say unto them as the master to the men in the market place, Why stand ye here all the day idle? seeing they were useful in their kind, and contributed much to the beauty of the Temple.

§ 4. Others will say, these pillars were ill placed, because obscured in the porch, where few did behold them. His kindred said to our Savior There is no man that doth anything in secret, and he himself seek • th to be known openly. Had Solomon for his credit intended to make the Temple appear glorious, he should not so privately have concealed these pillars in the Porch.

Better had they been set like the Colossus at Rhodes, or the two Columns before Saint Markes in Venice, sub dio, in the open air. But here we must know, first, that Solomon intended his Temple, not so much to be seen, as to be glorious. Secondly, the door leading into the Porch, being exceeding broad, and high, these pillars were not wholly concealed, but a great part, if not all of them, was exposed to public view through the door of the Porch.

§ 5. The Pillar standing on the right hand in the Porch was called Iachin, that is, he will stablish; and the other on the left side Boaz, that is, in him is strength. Pity without power will be but lame to help us; Power without pity will be but deaf to hear us; whilst both together make a comfortable composition. Both these pillars we find in a manner erected in the expression of the leper to our Savior:

Both these pillars there set up, signified God's protection of the place, and the gates of hell could not prevail against that Temple, which had these pillars in the Porch thereof.

§ 6. Besides this, in a secondary sense these two did resemble eminent Saints, Ministers especially (such as James, Cephas, and John, who seemed to be, yea, whom God made pillars in his Temple ) who by the Word and Sacraments direct, conduct, and admit men into the true Church. Pillars, bottomed on the basis of a firm faith, mounting up with a clear shaft of a shining life, having their persevering tops garlanded about according to God's promise, Be thou faithful unto death, and I will give thee a Crown of life.

CHAP. VII. Of the furniture of the Sanctuary, or Inner Tample.

§ 1. AMongst the Utensils of the Sanctuary, we first look on the Candlestick, and the light therein enables us, the better to behold all the rest. The Tabernacle had but one, the Temple ten Candlesticks of pure gold, (this exceeding that ten to one in luster) five on the right side, and five on the left, each of them no doubt fashioned like that which Moses made, seven fold with a great shaft for the body in the midst, and three stems on each side branching out thereof. In some resemblance of the seven Planets, amongst which the Sun, the stock of light, stands in the midst, and three other on each side, above, and beneath it. Here we cannot but mind the reader of a foul mistake in Josephus, who beholding these Candlesticks through a multiplying glass, instead of ten reads ten thousand that Solomon made in his Temple. Yet we deny not, that besides these ten standing Candlesticks of gold, there were many moe • oveable ones, but all those made of silver, which the Priests in the night might carry about with them. By these Candlesticks also, having lights always in them, God's Ministers in general were represented. For, to say, that by these seven lamps in the ten Candlesticks (threescore and ten in all) the seventy Disciples were designed, would savor of too much curiosity.

§ 2. Next we take notice of the Table of show-bread, which Solomon made of that gold, which his Father David had peculiarly prepared for that purpose. The particular dimensions, and fashion thereof, is not mentioned in Scripture. Probably of the, like form with that which Moses made in the Tabernacle, though of a far greater proportion. On this loaves were daily presented to God; Who, not out of any necessity ( If I be hungry, I will not tell thee, for the world is mine, and the fullness thereof ) but free will, was pleased to accept thereof: otherwise no more needing this bread to feed, then the light of the lamps to guide him. The bread on this Table was tendered to God, partly as a Quit-rent, in confession that the Jews held all their food from his providence; and partly as a Type of Christ, The bread which came down from heaven. And, as servingmen feed on the reversions which their Masters leave, so the Priests (when new was substituted in the room of the formet) eat those loaves which were taken away. Not pretending with Bels Priests, that their God eat up, what they secretly devoured themselves; but by license from him, they openly avouched their lawful repast thereupon.

§ 3. But the most eminent utensill in the Holy, was the Altar of incense, made by Moses in the Tabernacle, two cubits high, and four square: namely, with a cubit in the length, and another in the breadth thereof. Proportionable enough for that purpose, no sacrifices of bulk being to be offered thereon, but only sweet odors (much whereof might lie in little space) and spiritual spices (as I may term them) which took up but small room therein. David's express care provided refined gold for this Altar of incense. And no doubt, Solomon, the Executour of his Will, performed it accordingly. For, when it is said, that he covered the Altar with Cedar, and that he overlaid the whole Altar (elsewhere made the Altar) which was by the Oracle with gold; it can refer to none other, but this Altar of incense; seeing, that for burnt sacrifices, was made of brass. It seems that, when Solomon made the Holy in the Temple, far larger then that in the Tabernacle, and when every implement therein (to make the furniture proportionable to the room) commenced and took an higher degree of glory and greatness; then he cased the old Altar of incense with Cedar, and overlaid the same with gold, to be but the Basis and Pedestall of a greater Altar, which for the same purpose he advanced thereupon.

§ 4. As for the position of this Altar, that it was not set in the Oracle or most Holy place, but only in the Holy, or inward Temple, may by the ensuing arguments be demonstrated.

• 1 The text saith expressly, Moses put it in the tent of the congregation before the veil.
• 2 The incense thereon was to be perpetual, renewed every morning, and therefore it could not be in Sancto Sanctorum, which was penetrable but once a year for the high Priest.
• 3 Zacharias an inferior Priest (as of the eight order, or course of Abiah ) incapable to enter the Holy of Holies, officiated on this Altar of incense.

Greater therefore is the difficulty, that, notwithstanding the premises so plain to the contrary, the Author to the Hebrews, placeth it in the Holy of Holies, And after the second veil, the Tabernacle, which is called the Holiest of all, which had the golden censer, and the Ark of the Covenant &c.

§ 5. All that our best endeavors can perform herein, is only to present the several solutions, learned men produce to the present difficulty.

• 1 Junius placeth this Altar within the veil, and without the Sanctuary, in so strange a posture, that scarcely either Jewish or Christian Tacticks of Temple-implements, will admit thereof.
• 2 Others by the golden censer [ 〈 in non-Latin alphabet 〉 ] understand not this Altar of Incense, but that eminent censer of Aaron used by him in his contest with Korah, which they conceive (though omitted by Moses ) preserved with his Budding rod, as a memorial in the Holy of Holies.
• 3 Others understand that Censer which the high Priest once a year carried thereinto full of incense, and which for the time being was in the Holy of Holies, namely during the high Priest his remaining therein.
• 4 Ribera, expounding it properly of the Altar of incense, avoucheth, that the Holy of Holies had the golden censer, not, quoad situm, but, quoad usum; not within the compass, but command thereof, as more immediately subservient thereunto.

Indeed this Altar of incense peculiarly belonged to the anniversary solemnity of the Holy of Holies, upon the horns whereof once a year, the high Priest with the blood of the sin offering (sacrificed no doubt on the brazen Altar without, but) sprinkled here, made an atonement for the people.

§ 6. So much for the Utensils of the Holy, only we will add, that whereas the Table of show-bread, and Altar of incense were made by Moses with staves and rings, to make them more portable on the Priests shoulders; probably Solomon omitted the same as superfluous, when now settled in a fixed residence. Except any will say, that as the Israelites (when peaceably possessed of their country) were still enjoined to eat the Passover with staves in their hands, to preserve the memory of their journey at the first institution thereof: so these Utensils, even in the Temple, continued their staves about them, in memorial of their long pilgrimage, and late coming home to their constant habitation.

CHAP. VIII. Of the vessels in the Holy of Holies.

§ 1. PAss we now into the Holy of Holies, into which the high Priest only entered once a year; finding three gradations in their religious service, which waited on the Temple;

• 1 Hourely attendance in the outward Courts: where many (Porters especially) watched all hours of day, and night.
• 2 Daily in the Holy: where lighting lamps, and burning incense were quotidian duties.
• 3 Weekly in the same place, where new show-bread was substituted every Sabbath day.
• 4 Yearly in the Holy of Holies; open only to the anniversary entering of the high Priest.

This was a little, house well filled with mysterious vessels. And for the main, we may observe, that, although Solomon altered, and enlarged the Utensils in the Holy and outward Courts, yet in the Holy of Holies, he made use of those numerical vessels of Moses his making, without any addition, or alteration: as at the first formed so exactly, and fitted so suitably to the privacy of the place, that it had been presumption to new model them, whose perfection was uncapeable of any higher improvement.

§ 2. Yet Solomon for the more magnificence, added two Cherubims, for the matter, dimensions, position, and use thereof, distinguished from those of Moses his making.

• 1 Moses made his of pure gold of beaten work, whilst Solomon, were of Olive-tree within, but overlaid with gold.
• 2 Both the former had but two cubits and an half in length (as only adequate to the length of the Mercy-seat ) whereas each of Solomon's Cherubims was ten cubits in height, the greatest gallantry of the whole Temple.
• 3 Moses his Cherubims lay on the Mercy-seat, both whose wings turned inward, met together, whilst Solomon's were set on the floor, whose four wings stretched outwards to the full length, extended to the whole breadth of the Holy of Holies.
• 4 Moses his Cherubims with their wings shadowed the Mercy-seat; Solomon's, like a golden arch, overshadowed those Cherubims; so that in the Holy of Holies there was a little Hierarchy, Angels above Angels therein.

Wonder not that whilst Moses his Cherubims were of Massy gold (bearing best proportion to the purity, and incorporeity of the Angelical Nature ) that Solomon's should be but overlaid with gold, having Olive-tree within them. For so vast were their dimensions [ ten cubits or thirty foot high] that if of solid gold, a little land of Ophir might have lain within that compass. And being to be made hollow, perchance it was necessary that some wood for stiffenting should be put within them. These Cherubims were the most gorgeous and costly ornaments in all the Temple, and probably were embezeled by the covetous Babylonians at the captivity, and never brought back again, because only essential vessels, and not all the ornaments of State, were restored, and placed in the second Temple. To return to the Mercy-seat, under it: the Ark of the Covenant was placed, and the Tables written with God's own finger, were put therein.

§ 3. But here appeareth some contradiction, betwixt the furniture of the Ark of the Covenant, as described in the Old and New Testament.

Behold here the Ark filled (not to say crowded) by the Apostle with other implements; which the Old Testament only a Repositary for the Tables of the Covenant.

§ 4. Amongst the many answers tendered by learned men, in solution to this difficulty, none in my opinion so satisfactory, as what Ribera first bringeth, and Junius (otherwise in judgment much different from him) approveth, and enlargeth. Namely, that those words of Saint Paul, Wherein was the golden pot &c. 〈 in non-Latin alphabet 〉 , relates not to 〈 in non-Latin alphabet 〉 the Ark (though last named) but to 〈 in non-Latin alphabet 〉 the Tabernacle, called, The holiest of all in the precedent verse: it being confessed of all hands, that the foresaid pot of Manna, and Aaron's rod (though not within the concavity of the Ark ) were within the compass of the Oracle, or, Most holy place. Now, that the propriety of the tongue will bear it out, that the Relative sometime refers not to the next immediately, but more remote Antecedent, many instances are alleged for the proof thereof.

CHAP. IX. Of the vessels in the Priests Court.

§ 1. SO much for the Utensils in the covered Temple. Proceed we now into the Priests Court, and there first find the brazen Altar, having twenty cubits in length, as much in breadth, and ten in the height thereof. Now, although Solomon made ten candlesticks, ten lavers, ten &c. yet he confined himself to one Altar of incense, one Altar of sacrifice, (multiplying of Altars hearing ill in Scripture, as suspicious of Idolatry) but whether therein pointing at Christ our only Mediator, or at the unity of the Church, let others dispute.

§ 2. Now seriously considering this Altar, we meet with many wonders therein. First, that being set sub dio, in the open air, it is strange that rain (presumed sometimes to fall in great plenty, with great violence) did not extinguish the fire thereof. Secondly, seeing continual fire was kept there, it is wonder, that the whole Court (as the Chimney-general thereof) was not turned Tawny-More, if not Black-More with the constant soot, smuttiness, and smoking thereof. Thirdly, it is strange, that in so short time, so many sacrifices could be consumed, within the compass of so small a place; especially at the dedication of the Temple, when, sacrificing Sheep and Oxen that could not be told, nor numbered for multitude. Lastly, it is admirable, that in a Climate so hot, and place so populous, no putrefaction did arise from the blood, fat, offall, and ordure of so many beasts slain there, to the infecting of the Priests, and people thereabouts. We know how noisome, and offensive slaughter-houses in Summer, are in great Cities; insomuch that Tertio Richardi secundi a motion was made, that no Butcher should kill any flesh within London, but at Knightsbridge, or some such distant place from the walls of the City.

§ 3. But under favor I conceive, the true satisfying of these difficulties depends on the right understanding of the nature, or rather the supernatural qualities of the fire on the Altar. It was not common, or culinary fire, but such as came down from heaven: which (amongst other peculiar properties where with it was endowed) was so far from being quenched by rain, or water, that it would quickly lick it up, though a trench, containing twelve barrels, were filled therewith: as in the sacrifice of Elijah (fetching fire from the same original) it came to pass. Secondly, such celestial flame, being of a more clarified, and refined substance▪ left not any suffocating smoke, or sooty feculency behind it. Thirdly, being sent from heaven not to dally, but dispatch the work (God employs no slugs on his errands) it made speedy riddance of the matter in hand, and consumed the sacrifice of a sudden. We know how quickly lightning (though not the • ame, much of kin to the fi •• on the Altar) will turn anything that resists it, into ashes. Hereupon, some conceive, that by Ariel, that is, God's Lion, in the Prophet, the Altar in the Temple is meant. A voracious Lion indeed, which with Pharaoh's lean kine, devoured many thousands of cattle, and was no whit the fatter for the same. Lastly, such heavenly fire was a great preservative against infection, and the purgative nature thereof, swept away much putrefaction, which otherwise would have proved very noisome.

§ 4. Pass we now from the fire, to the Water: from the Altar, to the Molten sea. A worthy vessel this was, of solid brass; five cubits high, and ten over from side to side, being round all about, and thirty cubits in compass, containing two thousand Baths: namely, as they filled it, but two parts of three for ordinary use, leaving a third part for empty Margin in the top. Otherwise were it filled brimfull, it would in all receive three thousand Baths, where the total capacity thereof is computed. Therefore called a Sea from the large containt thereof (and not much unlike the Caspian sea, for the circular form, and entireness thereof) having its brim wrought about with lily-work, and it stood upon twelve oxen, which by four several Threes respected the quarters of the world.

§ 5. But now the question will be, How this vast vessel was furnished with water? Solomon, speaking of the Ocean, All the rivers (saith he) run into the sea; but, how this artificial sea, was supplied with any water by people's industry, is a considerable question; the Temple of Jerusalem being so highly situated on a mountain. Here the Rabbins tell us of a Well Etam, some distance hence▪ whence the water was conveyed in pipes, so that the Temple had it always in great abundance. We confess, there was a city, and rock of Etam in the Tribe of Simeon: near to which a miraculous fountain issued in the days of Samson, to quench his thirst, out of the jawbone of an Ass. And it seems, the Ghost of this fountain did walk in the brains of the Rabbins, when first they invented this tradition. But, this Etam, being full forty miles from Jerusalem, was likely to afford them little water, for the replenishing of this Molten sea. Rather we believe, that the Gibeonites, or Nethinims, whose office it was to be drawers of water for the Congregation, out of the fountain of Siloam, or Pool of Bethesda hard by, filled this Sea, and furnished all other Lavatories, and Offices about the Temple, with that necessary element. Yea, probably there were some wells within the verge of the Temple, seeing Jerusalem is charactred by Strabo, an Heathen writer, to be 〈 in non-Latin alphabet 〉 , well watered within itself, though without the walls it wanted the conveniency thereof. And, which is the main, in Ezekiel's description of the Temple, which one may term A visionarie varnish on an historical ground-work, being a literal truth mystically much improved, we find, the waters issued out from under the threshold of the house eastward, which swelled to a miraculous proportion. Now, though the increase, and overflowing of such streams, was extraordinary, and prophetical; yet surely the fountain thereof was real, and natural, importing some springs in the Temple, whence the Nethinims did fill this Molten sea, and all other vessels with water, designed for the Priests to wash themselves therein.

§ 6. Having thus dispatched the Molten sea, the ten Lavers (being as it were but so many little lakes ) will quickly be described. In the Tabernacle none of these were extant, as appointed for the washing of sacrifices: (for, that single Laver made by Moses for the Priests service, answered only to the Molten sea ) whereby it appears, that Solomon, not only made in his Temple, vessels moe in number, and bigger in degree, but also other in kind, then were in the Tabernacle, to fill and furnish the magnificence thereof. These Lavers of brass contained forty Baths apiece, each set on his basis with wheels, for their more convenient removal, though generally their station was five on the one side, and five on the other in the Court of the Priests, and east of the covered Temple.

§ 7. In the outward Court, or Court of Israel many (no doubt) were the Utensils thereof. As that brazen scaffold made by Solomon for the King to stand, and pray upon, the same (as Tremellius conceives) with the Kings Pillar: with the Pulpits and deskes, wherein the Priests expounded the law to the people. But as for the remainder of the vessels of the Temple, with the manyfold traditions concerning them, the Reader is referred to the learned pains of my industrious friend M ^r . John Lightfoot: who, as I understand, intends an entire Treatise thereof. Far be it from me, that our pens should fall out, like the heardsmen of Lot, and Abraham, the land being not able to bear them both, that they might dwell together. No such want of room in this subject, being of such latitude, and receipt, that both we, and hundreds moe, busied together therein, may severally lose ourselves in a subject of such capacity. The rather because we embrace several courses in this our Description, it being my desire, and delight, to stick only to the written word of God, whilst my worthy friend takes in the choicest Rabbinical, and Talmudicall relations, being so well seen in those studies, that it is questionable, whether his skill, or my ignorance, be the greater therein.

CHAP. X. Of things deposited in the Chambers, and outward Courts of the Temple.

§ 1. PRoceed we now to the outward Courts of the Temple, whose Chambers were severally employed for sundry uses: as for the laying up of Tithes, First-fruits, Wood, Salt, and other Requisites for the sacrifices. Of this last a mass was spent in the Temple, seeing no offering was acceptable without it. The best was, Judea could well afford to spare plenty thereof for God's service, who had bestowed such store thereof upon it, that there was a place called the City of Salt in the Tribe of Judah.

§ 2. Other rooms were employed, to contain the many instruments used in the Temple. Some of whose names we find mentioned in the titles of several Psalms, solemnly set to be sung upon them, though so many authors so many minds in expounding their names and qualities, we will only insist on what we conceive most probable.

• 1 Aijeleth Shahar: or, The hind of the morning. Probably some early instrument (as the going about of the Waites in some places) bringing tidings of the morning, and giving men notice to rise.
• 2 Alamoth; which literally may be rendered Virginales, or Maiden-instruments, with high and shrill notes; acuta symphonia, saith Tromellius.
• 3 Gittith; A personal instrument, appropriated to the posterity of Obed-Edom the Gittite, an excellent Master of music, thence taking its denomination.
• 4 Ionath Elem, Rechokim. By some rendered appellatively, The dumb Dove in far places. By others conceived an instrument of sad, and doleful music; I did mourn as a Dove▪ saith dying Hezekiah.
• 5 Mahalath; which Ainsworth interpreteth, sickness, or infirmity, and conceiveth it a kind of wind-instrument.
• 6 Mahalah-leannoth. The same with the former, but with this addition, to sing by turns, which is, when alternately one part answereth another in singing.
• 7 Mutb-labben. The Chaldee interpreteth it, for The death of the Son (as if it were some cheerful instrument made by David to comfort himself after the death of his child ) whilst others conceive it a kind of tune, like to that which we call the Countertenour.
• 8 Neginah. A manual instrument, Nagan being properly to play with the hand.
• 9 Neginoth, a consort of the former.
• 10 Nehiloth: being wind-instruments, ( Chalil being used for a pipe) as Flutes, Cornets, and Trumpets.
• 11 Sheminitb; an Harp, or instrument of eight strings: conceived (no doubt) very complete in its kind, until (as there is daily accession and improvement in artificial inventions) an instrument of ten strings got the credit from it, as of more absolute perfection.
• 12 Shoshannim. Which amongst flowers is the Lily with six leaves, but amongst instruments, an Harp with so many strings.
• 13 Shushan-Eduth. The same with the former, with the addition of the Testimony, as used at the witnessing of some great solemnity.

Expect not here from me a Panegyric in praise of Music (either in itself, or reference to God's service) though in Scripture appearing instrumental to qualify evil, and invite good spirits; heighten devotion both in Men and Angels: seeing Charity, and Melody, Loving, and Singing is almost all we find expressed of Celestial happiness. Nor can any truly tax Music, as the children their mates in the market place, We have piped, and ye have not danced; we have mourned, and ye have not lamented: seeing such the sociableness of Music, it conforms it self to all companies, both in mirth, and mourning, complying to improve that passion, with which it finds the Auditors most affected. In a word, it is an invention which might have beseemed a Son of Seth, to have been the father thereof: Though better it was, that Cain's great-grandchild should have the credit first to find it, then the world the unhappiness longer to have wanted it.

§ 3. In other Chambers the standards of all measures were carefully kept. Thus we find the inferior Levites, whose office was to wait on the sons of Aaron, in several services; and amongst other of their employments, they had a superintendency over all manner of measures and sizes. Let none conceive this beneath the calling of the Levites, to be so meanly busied; seeing in all ages something of sacredness hath been conceived in weights, God himself ( who hath ordered all things in measure, and number, and weight ) being justly reputed the supreme Clarke of the Market; for, All the weights of the bag are his work. And, as God is accounted the first founder, the Levites were esteemed the fitrest keepers of measures, presumed men of much integrity, which willingly would not falsify, and deprave the same. Besides, an essential part of the sacrifices consisted in the pars quota, in the exact quantity of the meal, oil &c. in their offerings, and therefore the Levites were highly concerned to be skillful in measures, as constantly converstant in the criticalness thereof.

§ 4. Their measures were of a double nature, either of Application, or of Capacity. Of the former these the principal.

• 1 〈 in non-Latin alphabet 〉 : A fingers breadth, which in round reckoning. (though not exactly) passed for an inch.
• 2 〈 in non-Latin alphabet 〉 , Palmus, A span. Whereof the lesser contained three inches; the bigger was the distan • e betwixt the thumb, and little finger extended▪
• 3 〈 in non-Latin alphabet 〉 A Cubit; of the several kinds whereof largely before.
• 4 〈 in non-Latin alphabet 〉 A Reed; used to measure buildings, containing six Cubits, and an hand-breadth in the length thereof.

Here of purpose (because ignorant of the exact proportion thereof) we pass by the 〈 in non-Latin alphabet 〉 Chebel (whence our English Cable ) being a Rope, or line to measure ground therewith: so that by a Metonymy, sometimes it is taken for the inheritance itself, The lines are fallen to me in pleasant places.

§ 5. Measures of capacity follow, being either to mete things dry, liquid, or both. Dry things were measured by

• 1 The Kab , answering unto (in default of accurate correspondencies, we must pitch on the English measure next thereunto) our Quart, the fourth part whereof [our double Gill ] of Doves dung, was at the siege of Samaria sold for five pieces of silver.
• 2 〈 in non-Latin alphabet 〉 , Omer. It was the daily Ordinary of Manna for a man, and contained well-nigh a pottle, or two quarts.
• 3 Ephah. The just quantity that Ruth gleaned in a day Concerning this measure let these following Scriptures be observed, lest similitude of sound betray us to a great mistake:
  • 1. An Omer is the tenth part of an Ephah. Exod. 16. 36.
  • 2 The Ephah is the tenth part of an Homer. Ezek. 45. 11.
  It was in fashion shallow, and broad, (so that a woman might sit in the compass thereof) and contained half a bushel, and a pottle; wherefore Boaz his bounty concurred with Ruth her diligence in making so good a dayswork.
• 4 〈 in non-Latin alphabet 〉 , Homer; that is, The lading of Ass, being five bushels, and five gallons. God threateneth in his Prophet, that, The seed of an Homer should yield but an Ephah, that is, their grain should so decrease, they should only reap the tithe of what they had sown. The half of an Homer was called a Lethec. Here we wittingly omit the 〈 in non-Latin alphabet 〉 Seah, because unsatisfied in the content thereof; though surely it must be much more, then what a learned man makes it, stinting it to a gallon, and an half: for, by that proportion no incredible plenty, or cheapness was prophesied in Samaria, when a Seah of fine flour should be sold for a shekel (or an English half-crown) which is according to the rate of a Mark the bushel; dear enough of all conscience for poor people to purchase.

§ 6. As for Measures for Liquids, we first pitch on an Hin, whereof frequent mention in Scripture (as also of the half, third, fourth, and sixth part thereof) and contained three English Quarts. Next it we take notice of the Bath, being just of the same capacity with the Ephah, and the tenth part of an Homer, as the Prophet himself hath computed it, that is, four gallons and an half. By which account the Molten sea, which held three thousand Baths, contained thirteen thousand five hundred gallons.

§ 7. Amongst mixed measures the Cor deserveth especial notice; used both for

• 1 Liquid. The Cor of Oil.
• 2 Arid. 〈 in non-Latin alphabet 〉 , Cors of wheat.

The Cor was (as may be collected from the Prophet) just the same quantity with the Homer (as in the best English, Bushel, and Strike are several names for the same measure) save that the Cor was common to both, the Homer appropriated to liquid commodities.

§ 8. To measures might be added the gage of Barrels, and Firkins; as also all Weights and Coines, as Gerahs, Half Shekels, Shekels of the Sanctuary, (so called, as some will have it, because the Standart thereof was kept in the Sanctuary, whilst others make it double to the common Shekel) Drams, Pounds, Talents, whereof largely heretofore. All which we leave in the Levites safe custody, being confident, that they will very carefully keep them, from ever coming into the fingers of such covetous wretches, who would willingly make The Ephah small, and the Shekel great, and falsify the balances by deceit; especially, if the Originals of both were but once in their absolute disposal thereof.

§ 9. There were also Books kept in the Temple, of which the Autograph of the law was most remarkable, by command from Moses to be placed in the side of the Ark of the Covenant, that is, by the side (as some expound it) in a coffer by itself made for that purpose. But others conceive the performance hereof neglected after Moses his decease (before which time it could not conveniently be done, Deuteronomy not being fully finished till after his death) and this book deposited, not in the Holy of Holies but in some outward place amongst the treasures of the Temple: Alledging in confirmation hereof, how Hilkiah the high Priest, sent to seek out and sum up the silver for repairing of God's house, found (what in David's and all good men's valuation is dearer then gold and silver) the book of the Law, hid in some treasury within the verge of the Temple. But probably this book was originally placed in the Holy of Holies, which afterwards, when the Temple-service in the Idolatrous days of A • az, and Manasseh was turned upside down, might fall out of the proper position thereof, into another place.

§ 10. Other books (no doubt) were kept by the Priests ( Scribes, whereof many amongst them, and books being relatives ) though their Libraries could not be so numerous in volumes, the Art of printing not being then invented. Wherefore, when we read in Job, a most ancient author, Oh that they were printed in a book! the mystery of the Press is not meant thereby, but letters written in deep and large characters. And amongst all other books most likely it is, that, that book of the description of the land into seven parts by lot, as of public concernment, daily use, and divine institution, was preferred in the Temple; like our Domes-day book in England, which some Critics will have so called (not because all lands are arraigned to appear therein as at a General Judgment, but) quasi domus Dei, or Godshouse book, where the original thereof, was anciently entrusted.

§ 11. The Refectories must not be forgotten, being rooms, wherein the Priests had their repast on hallowed food. Amongst all whose fare, we most admire at the Shew-bread; that, being shifted but once a week by God's command, it did not contract corruption, grow hard, and dry, good only for the Gibeonites to cheat the Israelites, with the mouldiness thereof. This the Rabbins ascribe to miracle, the same command, which enjoined it to be set there, preserving it from putrefaction; that nothing might lose ought of its goodness, which is exactly ordered according to God's direction. Thus, as Man liveth not by bread alone: so bread lasteth not only by natural causes, but by every word which proceedeth out of the mouth of God.

§ 12. And now (to conclude all fast and firm) there was also an Armory in the Temple, well provided with weapons, to guard the Treasure therein. For, seeing it is the privilege of heaven alone, that there Thieves cannot break through, and steal; the provident Princes of the Jews thought not fit to entrust so much wealth without Ammunition to defend it, seeing no place so sacred as to secure itself from sac • iledge. David provided Speares, and bucklers, and shields for that purpose, as if foreseeing in his Prophetical spirit, that in after ages, a distressed Prince [ Joash ] extracted from his loins, should, by God's blessing, and the assistance of those weapons, recover his rightful throne from the unjust usurpation of [ Athaliah ] an Idolatrous intrudress thereinto.

CHAP. XI. The additional Utensils of the Temple after the days of Solomon.

§ 1. MAny other instruments were added to the Temple, after Solomon's death, by succeeding Kings, as occasion did require. Amongst which, we must take especial notice of that Chest, which in the reign of King Jehoash, was made by Jehoiada the high-Priest, to receive the people's free-offerings for the repair of the Temple.

§ 2. It may seem strange, that the Temple built so substantially at the first, of the most solid materials, should in so short a time of an hundred and fifty years, run so far to ruin, as to need so costly reparation. But, we must know, it stood without shelter, high on a mount, exposed to tempests, and in the last seven years of wicked Athaliahs reign (gray hairs are multiplied on men, more by afflictions, then old age) besides neglect of reparation, did meet with despiteful defacing thereof. Jehoash therefore resolves to amend the decays therein, as indeed he stood obliged, both in credit, and conscience; for, seeing the Temple had formely been the nursing-mother to Jehoash, well might Jehoash be the nursing-father to the Temple; who now did only 〈 in non-Latin alphabet 〉 , pay for his feeding and breeding, who six years had his preservation, and his education therein.

§ 3. The care of the work, was at first committed to the charge of the Levites in general, though it thrived not under their managing thereof, so that in the twenty third year of the reign of King Jehoash, they had not repaired the breaches of the house. We cannot be so uncharitable, as to conceive, they embez'led the monies appointed for that purpose, but rather impute their slow proceedings herein, either to

• 1 The unhappiness usually attending great undertakings, few effectually advancing that work, wherein all are equally entrusted. Or else,
• 2 Being everyone to receive money of their own acquaintance, some carnal indulgence might be used therein to retard the business.
• 3 Receiving small sums of several persons, they were insensible in the taking, and inconsiderable in their laying out.
• 4 Repairing was out of the Levites element, having no dexterity therein; and we know, that Ministers, and Church-wardens are two distinct employments.

Hereupon the Levites by King Jehoash are called, checked, commanded to forbear farther collection of money, and some other particular persons deputed for that purpose, who had more care, skill, and success to order the matter.

§ 4. To this end a chest was devised, with an hole bored in the lid thereof, and appointed to receive the free-gifts of those who would contribute to so pious a work. It was placed very handy, and convenient for such as went up to sacrifice, to cast in their b • nevolence, being set beside the Altar on the right side in the outward-court as one came into the House of the Lord. Perchance our Savior reflected on the position of this chest so fit for dexterous Benefactours, when advising in giving of alms, Let not thy left hand know what thy right doth. In this chest were men's charities cast, and kept till amounting to a great sum, (and then the breaches of the Temple were perfectly repaired therewith) and in after-ages, it was called Corban, which name sometimes signifieth the gift itself, sometimes the vessel receiving it, which was the pattern (not to say parent) of the poor-men's-boxes in our modern Parish-Churches.

§ 5. Here we must not forget that Diall of Ahaz (in those days, no doubt, a master-piece of art) whereon the Sun miraculously went back ten degrees, in token that Hezekiah's life should go forward fifteen degrees. Some conceive this Dial, not drawn on the outside of any wall, or house, but contrived within a winding stair-case, so that every step thereof bare proportion to the distance of an hour: but whether this fancy may be reconciled to art, be it referred to the judicious in dialling. However it was made, we shall scarce meet with a Dial more ancient in any author, which many years after retained the name of Ahaz the erectour thereof. But for all this Dial, Ahaz was one of those who could not discern the signs of the times, nor perceive the day of his visitation; how his kingdom, being past the flourishing Meridian thereof, did draw near to the night of final ruin, and destruction.

§ 6. Adrichomius placeth this Dial on the House of the Lord, and therefore we mention it here amongst the ornaments of the Temple. Though, to speak my opinion, on perusal of the text, it appears rather set up in some open place in the Kings Palace, so that sick Hezekiah, for the farther confirmation of his faith, lying on his bed, might look on the retrograde motion of the Sun thereon: though I deny not, but he might receive information thereof from relation of others. But would Adrichomius had acquainted us, whence he received his intelligence, for what he reports, that Ahaz made this Dial of the brazen Altar of whole-burnt sacrifices. Indeed Scripture tells us, that he took down the twelve brazen oxen from under the great sea, and it was poor reparation for his sacrilege, if in lieu thereof he set up a Dial, with figures for twelve hours, or perchance the twelve signs of the Zodiac thereupon. But carnal men conceive, they may safely steal God's dove, and stick down a feather in the room thereof.

§ 7. Now besides the original Utensils of the Temple, of the same foundation with the Temple itself, there were several recruits (not of different, but the same fashion with the former) which succeeding Kings made instead of those instruments, which constant use and age had impaired. For, we must not think, that the Ash-pans, Fire-pans, Snuffers, Caldrons, and Flesh-hooks of the Temple, were like the bush appearing to Moses, always burning, yet never consumed: or, that the knives used about the sacrifices, were like the clothes of the children of Israel in the wilderness, never a whit the worse for wearing, but they did daily decay, and were duly repaired, especially in the reign of King Jehoash. Thus when the soul of a Christian is by faith made the Temple of the holy Ghost, and fitted with several graces, the furniture thereof; the same notwithstanding, because of continual sinning, must be constantly repaired by renewing repentance.

§ 8. So much of the right and lawful issue of holy vessels in the Temple. As for that spurious, and bastard brood of Idolatrous Altars, and other Utensils principally introduced by King Ahaz and Manasseh, contrary to God's express command, and placed in the house of God, we will not do them so much honor as once to mention them in this discourse.

CHAP. XII. The Temple often spoiled of her Treasure and Ornaments.

§ 1. THe first Temple of God at Jerusalem, often had the same hard hap with him that journeyed thence to Jericho, even to fall amongst thieves, or rather for thieves to fall into it. Twice was it pillaged by foreign foes, and four times by her own friends before the final destruction thereof. First, when Shishak King of Egypt in the reign of Rehoboam, took away the treasures of the house of the Lord, This wound, whence so much precious wealth did bleed forth, first shown, the Temple with the riches therein to be mortal. Shishak did then but brush the house of God, whilst he swept the house of the King, whence he even took away all. Afterwards Joash King of Israel in the reign of King Amaziah, having stormed Jerusalem, took All the gold and silver, and the vessels that were found in the house of God with Obed-Edom, and returned to Samaria. That were found, for, such no doubt was the providence of the Priests to conceal some wealth from his sight. A thing not impossible for them to do, having formerly hid a young King, and his nurse six years invisible, from the jealous eyes of Athaliah. And now, seeing idolatrous Joash carried away this holy treasure to Samaria, let none hereafter conclude the best cause from the best success, finding the Cherubims of Solomon's setting up, worsted by the golden Calves of Jereboam's erection.

§ 2. By the way, it is very remarkable, that the Tabernacle, which lasted four hundred and thirty years before the Temple was begun, was never plundered, or robbed, or spoiled of its goods. Yet the Jews in that age were as sinful, and their enemies as spiteful, Moabites, Midianites, Ammonites, &c. who in the interim betwixt the Judges, oppressed the people of Israel, though we find none of them offering any affront, or violence to the Utensils of the Tabernacle. As for the Philistines, though they took the Ark by conquest in the field, we know they were forced with a witness to bring it back again. Whereas the Temple within less space was by foreign Princes often pilled and polled of the ornaments belonging thereunto. Enquiring into the reason hereof, we meet with none more probable, then because Divine providence delighteth in protecting what is weakest in itself. And seeing the Tabernacle was altogether undefensible, and able to make no resistance, consisting only of thin boards, slight skins, & slender curtains, God more immediately walled it about with an awful respect, which the very enemies thereof bare unto it. Whereas the Temple, being a strong structure of stone, in a stronger City, with walls, gates, and bars, visibly intitled itself to fortification, and therefore God left it to the arm of flesh to defend it, which frequently failed therein, as nothing can be safe, which hath only • infull men to secure it.

§ 3. But the Temple suffered oftener from her friends, then her foes, frequently spoiling the wealth thereof, insomuch, that in all desperate consumptions of the State, no gold was found so cordial to cure it, as what was taken out of the treasury of the Temple.

• 1 Asa brought out silver and gold, out of the treasuries of the house of the Lord, and bestowed them on Benhadad King of Syria, to purchase his assistance against Baasha King of Israel.
• 2 Jehoash to appease the anger of Hazael King of Syria, marching furiously against him, took all the hallowed things, which his Fathers, and himself had dedicated, and sent them as a gift to Hazael, to stop his coming up against Jerusalem.
• 3 Ahaz took the silver and gold which was found in the house of the Lord, and conferred it on Tiglath-Pileser, to hire his help against the Kings of Syria and Israel.
• 4 Hezekiah cut off the gold wherewith he himself had overlaid the doors, and pillars of the Temple, and gave it to pacify Sennacherib coming against him.

Not to mention the waste, and havoc, wicked Athaliah, and Manasseh made, in their idolatrous reigns, of the vessels of the Temple.

§ 4. There want not those, who dare to defend the foresaid spoiling of God's house to be lawful, chiefly alleging absolute necessity (that bawd • general of all illegitimate actions) that, otherwise, in such extremities, the kingdom of Judah could not be preserved, from foreign invasion. In vain doth what may be dispute, when what must be sits Doctor of the Chair. It is not only lawful, but needful, to shave the hair, thereby to save the head. The parting with the fruit, kept the tree alive; otherwise, if not pacified with such a present, the idolatrous enemies would undoubtedly have demolished the Temple, and totally rooted out God's service therein.

§ 5. But what ever politick palliations may be pleaded for the contrary, such sacrilege was unavouchable in itself, and those pretended extremities to justify it, were only created; either by men's infidelity, not believing God's power; or their impatience, not attending God's pleasure, to defend his own glory, in his own due time, by his own means. Yea, Heaven by the final success protested against such proceedings, and the treasure taken out of the Temple, and given to Pagans, rather presently declined, then finally diverted the imminent danger. Thus Ahaz took away a portion out of the house of the Lord, and gave it to the King of Assyria, but he helped him not. Likewise when Hezekiah presented Sennacherib with the wealth of the Temple to buy his favor, his bribes proved ineffectull, who having received the present, was not pleased to understand the language thereof, but nevertheless in the next verse invaded Judah. As for the instance of Asa, God directly by the mouth of his Prophet reproved him for his fact, in relying rather on the King of Syria, then divine assistance. In a word, though some were good men that did it, they were no whit the better for the doing it. For, though it be Christian policy, and Christ's precept, that men make to themselves friends of the Mammon of unrighteousness; yet, goods rightly consecrated to the righteous God, come not under that appellation: and such holy things are unjustly degraded, which having once been advanced to the dignity of a free-will-offering to God, are afterward set back, to become a peace-offering to man.

§ 6. Indeed some hold, that under the Gospel the sin of sacrilege cannot be committed. If so, it is either because nothing under the Gospel hath been given to God's service; or, because God hath solemnly disclaimed the acceptance of any such donations; which, when and where it was done, will be hardly produced. If this their position be true, we have cause, first, to rejoice in regard that God and his members are nowadays grown so rich, that they need not addition of human gratuities to be bestowed upon them. Secondly, we may congratulate the felicity of ours above former ages, being not in a capacity of committing the sin of sacrilege, to which those were subject, who lived before the time of our Savior. Lastly, we may silently smile, to see how Satan is defeated, having quite lost one of his an • ient baits, and old temptations; men nowadays being secured from this sin, and put past a possibility to be guilty thereof. But, before we go thus far, let us first be sure, we go on a good ground, otherwise it is the highest sacrilege, to steal away sacrilege itself, and to deny that (which formerly was a grievous) in our days to be any transgression.

§ 7. To come now to the final, and fatal dissolution of this Temple, with the dissipation, at least wise transportation of all the Utensils thereof.

Three gradations herein may be observed.

Nebuchadnezzar

1 In the 11 year of Jehoiakim 2 In the 4 month of Iehojackin 3 In the 11 year of Zedekiah

carried

Of the vessels of the house of the Lord The goodly vessels of the house of the Lord All the vessels of the house of the Lord great and small.

to Babylon.

Here we will not observe the eleventh year of wicked kings, climactericall to their kingdoms, seeing any year is equally fatal to a nation, when the measure of their sins is made up. Rather we will take notice, how God, twice as it were in mercy, clipt the treasures of the Temple with the cisers, and (neither working repentance) the third time in justice shaved all away, with the hired razor of Babylon. And it is my opinion, that though the outward Courts, and chambers of the Temple had formerly been frequently plundered, yet the Holy, and Holy of Holies remained entire, and untouched, till all was destroyed at the captivity of Babylon.

Here the Map of Zerubbabel's Temple is to be inserted.

CHAP. I. The mean preparations for building this Temple.

§ 1. THe seventy years of the Babylonish captivity expired, God moved the spirit of Cyrus (whose name the Prophet mentioneth two hundred years before his birth) not only by his proclamation to permit God's people, to return to their native Country, and thereby to encourage others to contribute necessaries unto them; but also restored the vessels of Solomon's making, and furnished them with provisions out of his own Exchequer, for the erection of a second Temple, which came after the former, not moe years in time, then degrees in magnificence. A thing no whit strange, if the disparity betwixt the builders be seriously considered.

§ 2. First, Solomon was an absolute Prince, full of wealth and power, in his peaceable Country, where no dog durst bark against him (save two or three whapping curs toward the end of his reign) whilst the builders of this second Temple were but raw captives, newly returned to their native land, where they met with much disturbance, and constant opposition from their enemies. Wherefore, no such (almost miraculous) silence observed at the second Temple, like that in the first, wherein no tool of iron was heard, it being probable, here was knocking of hammers, and (certain) here was clashing of malicious foes agains • the faithful Israelites.

§ 3. Secondly, Solomon (though alternately) employed seven score and ten thousand hewers and burden-bearers, besides three thousand three hundred overseers at the building of his Temple; whereas the total sum, and whole company of this Remnant, or rather, Reversion of the Jews, with their servants and maids, exceeded not fifty thousand, not amounting to a full third of the former number. As few the men: so were they ill furnished with all kind of cattle. And whereas Camels had been necessary creatures to be used by them, for bearing of burdens at this structure, so meanly were they provided therewith, that Job a private man, had six times (and after his restoration twelve times) more Camels, then all the whole nation of the Jews had in their possession, when returning from captivity.

§ 4. Thirdly, Solomon had (besides other vast in-comes, and a bank provided by David his Father) the gold of Ophir swimming unto him in the ships of Tarshish, making their trienniall returns. Whereas no such golden fleet arrived to the building of this second Temple. As for silver, in Solomon's time it was in Jerusalem as stones in abundance; but, in Zerubbabel's time, silver was as silver in scarcity, and esteem, and the exchange of all coin ran very high in valuation. And, whereas the cost expended by Solomon on his Temple amounted to many thousands of Talents, unto which are added ten thousand drams of gold (only as a supernumerary fraction, or odd sum above the entire Talents) the free-will-offering to the second Temple is not at all computed by Talents, which would have disgraced their poor provisions, but (to stick to our new translation ) is only summed up by drams (as the silver not by Talents, but pounds ) for the greater grace and credit of their contribution, so small in itself, but large (no doubt) in proportion unto their poor estates.

§ 5. Lastly, here was not (as in the making of the Tabernacle) any Bezaleel, or Aholiab, filled with the Spirit of God in all manner of workmanship; no Hiram (as at the building of the Temple) filled with wisdom, and understanding, and cunning to work all works in brass; no extraordinary artificer specified by name, employed therein. Yet, probably, they entertained the best workmen that age did afford, their purses or credit could procure, to polish, and adorn the building. And therefore the ingenuous Romanists acknowledge a gross error in their vulgar Latin, where they read ordines de lapidibus impolitis tres, three rows of unpolished stone, which should be polished stone. For, 〈 in non-Latin alphabet 〉 Eben Gelal in the original, is a stone turned, rolled, and tossed about, to smooth, and levigate every side thereof, and by Josephus is rendered 〈 in non-Latin alphabet 〉 , of shaved, hewed or carved stone. However, our last translation (following Tremellius therein) reads it GREAT STONES, as if the state consisted, rather in their bigness, then beauty; amplitude, then art bestowed upon them.

§ 6. Timber they fetched from mount Libanus (the magazeen of Cedars) brought thence in ships to Joppa, and thence conveyed by landcarriages to Jerusalem. But, we may be assured, that Solomon long ago had flitted the cream of the choicest trees in that mountain, this second generation being lesser, lower, and fewer, then those before them. Yea, in process of time, Cedars were so rarified in Libanus, that modern travellers saw but four and twenty in their passage over this mountain, and heard but of a few moe (and they all in one place) extant there at this day.

§ 7. Some will object, all these defects were eminently supplied by the favor of Cyrus, who in his Charta Magna for the building of the Temple, had privided, that the expenses be given out of the Kings house; and water may sooner be wanting at the well-head, then they lack accommodations, who commanded the coffers of so mighty a Monarch. But, such must take notice of the great space of ground, betwixt Jerusalem and Babylon; and the bounty of Kings (especially at so great a distance) maketh more noise in the mouths of the reporters, then it brings profit into the hands of the receivers. So that all things considered, whilst Solomon's Temple, like the eldest son, and heir, went away with the solid inheritance of a world of wealth; this latter, like the younger brother, was contented with a poor pension of the people's bounty allotted unto it, especially at the inconsiderable beginning thereof.

§ 8. Wherefore at the foundation of this Temple, the old men wept at the laying thereof, who could call to mind the greatness, and gallantry of the former. How great was the grief of our first parents after their expulsion ou • of paradise, when comparing their present with their primitive condition, and what was lost, with what was left unto them? Enough to drown them in despair, if not supported with certain expectation of the promised Seed.

§ 9. But the youngsters, being moe in number, and greater in strength, shouted for joy, conceiving the foundations newly laid a matchless fabric for magnificence, having never seen better, nor other in that place. Thus, such as have been bred in the dark, when first brought into the twilight, admire at the incomparable luster thereof. But, what saith our proverb? Better children weep, then old folk: and it had been happy, if here (by a transposition of their passions) whilst the young folk sorrowed, the old men had rejoiced: the former thinking themselves to have just occasion of mirth, the latter knowing they had too much reason for mourning.

§ 10. But, what saith the Prophet, in reference to this mean fabric? Who hath despised the day of small things? God, who is all in all, delights to improve such things, as are next to nothing. He that loved the Jews best, who were the fewest of all people; who made Gideon a Judge, who was the least in his Fathers house; Saul a King, whose family was the least of all in his Tribe▪ Paul a preacher, the least of the Apostles; who delighted in little Benjamin their ruler, the little hill of Hermon, the lowliness of his handmaiden; who multiplieth mustard-seed the least of all grains into a tree, did cherish and hatch this weak building under the wings of his protection, bringing it from feeble beginnings; by faint proceedings, to full perfection.

CHAP. II. The dimensions of the Temple, and the foundations thereof laid.

§ 1. BE it premised for an undeniable truth, that this Temple fell short of Solomon's in the dimensions thereof. Which plainly appears, first, by the question the Prophet propoundeth; Who is le • t among you, that saw this house in her first glory? and how do you see it now? Is it not in your eyes, in comparison of it, as nothing? Secondly, by the tears the old men shed, when the foundation thereof was laid, whilst they beheld the meanness of the one with their eyes, and recollected the magnificence of the other in their memories.

§ 2. But here we meet with (almost) an inextricable difficulty. For, notwithstanding the premises so plain to the contrary, the dimensions of Cyrus his Temple appear larger then those of Solomon's, if the ensuing parable be seriously perused.

Behold here, how Cyrus his Temple was thirty Cubits higher (just as high again) and forty cubits broader (thrice as broad) as Solomon's. And, although the length of this second Temple is not expressed, yet an ordinary judgment will infer by the symmetrie of building, that the length thereof must needs be much greater, to manage such a breadth in any due proportion of Architecture. This so strong an evidence to the contrary, would almost have persuaded one to believe, that their old men were either deceived with their dim eyes, or mistaken in their frail memories, and that this Temple was greater then the former, did not the infallible testimonies of the Prophets so peremptorily avouch the comparative smallness thereof, in respect of Solomon's.

§ 3. Many are the solutions, which the learned produce in satisfaction of this difficulty. But, first, as for their conjecture, that Zerubbabel, at the building of this Temple, purposely abated of those dimensions assigned by Cyrus (as too great for him to compass) contenting himself with a less scantling, but more proportionable to the weak power of his people: I can in no wise concur with them therein. For, in such de • alcation of measures by Cyrus allotted, he shown little courtship to his master the Emperor, (in distrusting the performance of his promises) and less religion to the Lord his God, in not believing, that he, who miraculously had stirred up the spirit of Cyrus to appoint, would also vigorously enable him (or his successors) to effect the aforesaid assignment, in building of his Temple.

§ 4. Some suspect a mistake of numbers in Cyrus his Grant, which notwithstanding will very hardly be admitted. For, seeing the laws of the Medes and Persians could never be altered, they were highly concerned to be accurate, and exact, in their entering, and inrolling all Deeds on Record. O • hers justly make a difference in the measures, and whilst Solomon's were sufficiently known to have been of the first measure, they conceive Cyrus his cubits to be common ones, but half as large as the former. And thus this second Temple, though sixty cubits high, was for the main body thereof, but just even with Solomon's Temple. Mean time it came far short of Solomon's in this respect, because Solomon's had amost beautiful Porch, in nature of a Tower-steeple, one hundred and twenty cubits high (that was double the body of the Temple) whilst no such aspiring building graced the second Temple, being all of one uniform height.

§ 5. This difficulty in the height thus satisfied, by the difference of cubits, let none be troubled at the breadth of this second Temple, tripling that of Solomon's, seeing here breadth is taken (as elsewhere in Scripture) for the full extent of a thing on every side. Thus in the Revelation, Saint John speaking of the numberless army of Gog and Magog, describes them to go upon the breadth of the earth, that is, on the whole space of the surface thereof. Nor is the Hebrew 〈 in non-Latin alphabet 〉 Rekbo (which properly signifieth his breadth, and is used. 1 King. 6. 2. ) used in Ezra, but the Chaldee 〈 in non-Latin alphabet 〉 which (as Ribera observeth) importeth the expansion, or spreading of a thing, quaquaversum, on every side. On which consideration, it is judiciously rendered by Tremellius, not latitudine, but amplitudine ejus, not the breadth, but the largeness thereof. So that Cyrus gave order, that the bigness of this Temple (length and breadth put together) should not exceed threescore cubits (perchance forty in length, and twenty in breadth) and so, both when first founded, and when fully finished, it came far short of the dimensions of Solomon's.

CHAP. III. After many obstructions, finished at last.

§ 1. NOw went the building hopefully on, probable in some competent time to come to perfection; when the Samaritans (the envious enemies of Israel ) first by fraud, then force, endeavor to obstruct their proceedings. First, they tender their service to be fellow-builders with the Jews, (claiming a joint-interest in their Temple, as serving the same God) which by Zerubbabel, and the Elders of Israel was wisely refused, as knowing, such seeming helpers would prove real hinderers. Thus, when Satan transforms himself into an Angel of light, as pretending to sing Gloria in excelsis, with the rest of those heavenly Spirits, it is only out of design to disturb their harmony, and (if possible) to put that celestial Choir out of • une.

§ 2. Their first project failing, the Samaritans accuse the City of Jerusalem in the Court of Artaxerxes King of Persia, to have been formerly a rebellious city, referring themselves to the Court-rolls for the proof thereof. See what it is to be a Rebell on record, their posterity may fare the worse for it, many years after. Indeed, it cannot be denied, but that Zedekiah King in Jerusalem, though sworn by God to the contrary, rebelled against King Nebuchadnezzar, so that this suggestion of the Samaritans, had too much of truth, though more of malice therein. For, hence they inferred, were the place rebuilt, the people would return to their former stubbornness, whereby, in process of time, the Persian Monarchy would be deprived of all command, and revenue on this side the river of Jordan.

§ 3. Power, and Profit are the two apples of Princes eyes, woundable with the least touch thereof. No wonder therefore if upon the premises, a Prohibition was presently from Artaxerxes sent, and served upon the Jews, commanding them to desist from building till farther order should be given them. Thus the work ceased till the second of Darius. Mean time private palaces in Jerusalem were finished, and garnished with ceiled work, whilst God's Temple lay waste. Did not those priva • e houses blush at their own bravery, as serving-men may be justly ashamed, to see themselves finer then their Masters?

§ 4. Then arose Haggai, and Zacharias, and encouraged the people to build again. What, must the Pulpit be obeyed before the Throne? In the word of a King there is power, but is there more in the mouth of a Prophet? Oh! a greater then Artaxerxes was here, these Prophets being warranted by divine inspiration. On goes the Temple afresh, whilst the enemies of Israel seek in vain to hinder it the second time. For, upon search, the original grant of Cyrus is produced from amongst the Records of the Medes, in pursuance whereof, Darius did not only give leave, and liberty to the Jews to build their Temple, with a penalty on such as refused it, but also enjoined Tatnai, Shethar-Boznai, and others beyond the river (which sided with the Samaritans ) to contribute all necessaries towards the finishing, and furnishing thereof. No doubt the Jews (formerly refusing their persons) accepted their purses to build with, as knowing, though the men were false, their money might be made faithful towards the farthering of the work.

§ 5. As for the many chronologicall differences, wherewith the building of this Temple is encumbered, we utterly decline them as alien from our subject. He that meddleth (saith Solomon) with strife belonging not to him, is like one that taketh a dog by the ears. Chronology (all know) is a surly, churlish Cur, and hath bit many a man's fingers, who have causelessly meddled therewith. Blame me not therefore, if willing to keep mine own hands whole. Only I will add, that such are much troubled, who apply to this Temple those words of the Jews to our Savior, Forty and six years was this Temple in building, and wilt thou rear it up in three days? So that all their endeavors cannot conform those numbers to Zerubbabel's Temple, which had not so many years spent in the erection thereof. Wherefore for the main they plead, that malice hath a wide mouth, and loves to outlash in her relations. So that the Jews stood not exactly on the particulars of years, whilst the total sum of their intent was to cast a greater odium on Christ, by widening the disproportion between so many years, and so few days. Yea, seeing at the same time they willfully mistook the meaning of our Savior's words, no wonder if withal they corrupted the computation of the building of the Temple, adding moe years thereunto, then were in the true account thereof.

§ 6. But be the years moe or less, at last after many stops, stays; demurs, delays; suspensions, relaxations; desertions, resumptions thereof, the building was completed, and a solemn sacrifice at the dedication thereof, but far inferior to Solomon's, on the same occasion.

See here a great fall, but the second sacrifice was suitable to their small substance: of a little they gave a little to that God, who, where there is first a willing mind, accepteth it according to that a man hath, and not according to that a man hath not. However, we must congratulate the hopeful mention of the twelve Tribes of Israel. Welcome happy name, and number, well met in holy writ, seeing so long since last we parted from you, some hundred years ago, when Elias offered his sacrifice on mount Carmell. A strong presumption, that some of each Tribe were now present, at the finishing of this Temple, whereof largely before.

§ 7. This Temple was afterwards miserably defaced, and profaned by wicked Antiochus, until some years after, Judas Maccabeus cleansed the Sanctuary, repaired the breaches of the Temple, renewed the gates and chambers about it, and decked the forefront thereof with crowns of gold. He ordained also in the month Casleu an annual festival by the space of eight days to be kept with mirth and gladness. Some will say, this was but a ceremonious supererogation of Maccabeus, in making such an ordinance; seeing, neither Hezekiah, when purging the Temple from the profanation of Ahaz; nor Josiah, cleansing it from the idolatrous pollutions of Manasseh and Ammon, instituted any such yearly solemnity in memorial thereof. But, let such know, that under Antiochus there was not only a suspension, and interdiction of the Temple from pious uses, but a total alienation thereof from piety, and diversion to profaneness: and by Maccabeus the old Altar was not (as by Hezekiah, and Josiah ) reconciled to God's service, but a new one erected (hence perchance the feast was called Encaenia, or the Renewing ) in the place thereof▪ And what, if in this particular point Maccabeus was more pious then either Hezekiah, or Josiah, let not his memory fare the worse, for endeavoring the better to preserve God's favors in the memories of others.

§ 8. Just (no doubt) were the considerations moving Maccabeus to make this annual festival, seeing our Savior in the Gospel graced this feast of the dedication with his presence. Although it appears not in Scripture, that Christ went up purposely to Jerusalem for the observation thereof (as he did to the Passover, which was of divine appointment) but there might be a casual coincidence of this feast, and his presence at Ierusaem. However, seeing Christ with his company adorned a marriagefeast at Cana in Galilee, being a meeting of mere civil concernment, founded on no divine command, but only the commendable custom of the Country, no wonder if he honored the feast of Dedication with his person, wherein the Temple was at first in some sort remarried to the proper use thereof, from which by the profaneness of persecutors it had formerly been divorced.

§ 9. Here I must not omit the Rhemists note, Christ (say they) vouchsafed to honor, and keep that feast instituted by Judas Maccabeus, Lib. 1 cap. 4. and now Heretics vouchsafe not to pray, and sacrifice for the dead, used and approved by him. But, Christ his presence at this feast of Maccabeus his institution, doth no more oblige us to an universal observation of all the actions of Maccabeus, without farther examination of them, how well they agree with God's word; then his eating of bread in the house, and at the invitation of Simon the Pharisee, engageth us to avouch all the opinions, or practice all the traditions, which the said Simon might erroneously maintain.

CHAP. IV. Of the Utensils in Solomon's, wanting in this Temple.

§ 1. AS for bulk of fabric, and beauty of frame: so also for variety, and richness of furniture, this Temple fell short of Solomon's. Indeed, great was divine providence in preserving the Utensils of the Temple, during the captivity in Babylon. Though Belshazzar drank in the holy vessels, yet his sacrilegious swallow was not so wide, as to devour the metal thereof. These remained in the treasury, and were afterwards restored to the Jews at their return, even vessels of gold and silver, to the full number of five thousand and four hundred. And yet notwithstanding the restitution of them, this widow-Temple, as I may • erm it, fell in beauty short of the Virgin-Temple, wanting many eminent ornaments which were found in Solomon's.

§ 2. First, it is probable, that the stately scaffold of brass, with the Kings pillar (which some conceive set thereupon) in nature of a royal throne, was not in the second Temple; so glorious a Sphere being needless, when there was no Sun to shine therein. Certainly this wanted

• 1 The two fair pillars of Iachin and Boaz▪ broken in pieces by Nebuchadnezzar, to make them the more portable to Babylon, otherwise such mountains of massy brass, were unmanageable, till par • elled into many fragments, past possibility of being rejointed together, whilst all the lesser vessels were preserved whole and entire. Thus, greatness ofttimes exposeth eminent persons to their own destruction, whilst poverty carrieth its own protection, and inferior people are preserved by their meanness.
• 2 The great Molten Sea, which being guilty of the same crime (its own overgreatness) suffered the same execution with the brazen pillars.
• 3 The fire from heaven, which, as in the Tabernacle, so in Solomon's Temple came down from heaven, and consumed the burnt-offerings, and the sacrifices, and the glory of the Lord filled the house. No spark of this fire appeared in the second Temple.
• 4 The Pot of Manna, spilled, broken, or lost by some accident unexpressed in Scripture.
• 5 The Rod of Aaron which budded, but now was withered away (by some casualty unrecorded) during the cap • ivity of Babylon.
• 6 The Ar • e of the Covenant. Not, that we give any heed to Jeremiah his Apocryphal hiding thereof in mount N •• o; but, wheresoever it was, it was not in the second Temple.
• 7 The t • o tables of the Law written by God's own finger, and put formerly into the Ark of the Covenant.

Here for the main we may observe, that the Holy of • olies in this second Temple, was left altogether empty, and unfurnished. Such avoidance of the Utensils thereof being purposely made to make room for the coming of our Savior the true High-priest, who with his gracious presence filleth all in all.

§ 3. As for the Oracle, if it were present in this Temple in substance, it was absent in effect, because dumb, and speechless, as Josephus both ingenuously 〈◊〉 , and conscientiously rendereth a reason thereof; affirming that the stones therein ceased to send forth their wonted splendor (by which formerly answers were returned) two hundred years befo • e he wrote his book, God being angry • ith his people for their pre • ari • ation from his law. And thus this second Temple was, • s in her struc • ure, so in her ornaments much 〈◊〉 to that first of Solomo • 〈◊〉 .

§ 4. All these defects notwithstanding, in one eminent respect this Temple equalled, yea excelled Solomon's; according to the Prophets prediction, The glory of this latter house shall be greater then of the former, saith the Lord of hosts: and in this place will I give peace, • aith the Lord of hosts; so that in a mystical respect, the pavement of this, was higher then the roof of the other. For, hereon our Savior, when a child, was presented to the Priests; when a youth, disputed with the Doctors; when a man, wrought many miracles, preached many Sermons; teaching within, and tempted without the Temple, on a pinnacle thereof. In a word, Solomon's Temple, like Mans original creation in purity, and perfection, was most glorious in itself: this latter, like our state of regeneration, which, though full of faults, failings, wants, weaknesses, in comparison of the former, yet outstrips it in God's gra • ious acceptance thereof, crowning it with perseverance here, and happiness hereafter.

§ 5. So much for the Temple itself, which also was guarded with Courts attending the same. Witness Nehemiah reporting, how, at the feast of Tabernacles, the people, to testify their joy, made themselves booths, or arbours, in the Courts of the house of God. But, whereas Ez • a mentioneth the street of the house of God, (whither all the people repaired, being about to reform their strange marriages) I take this to be no part, or parcel of the structure of the Temple, but some fair street in Jerusalem, leading thereunto: as Temple-gate, and street in Bristol, so termed, because in passage to the fair Church called the Temple therein.

§ 6. Let not the Reader here expect from me, a draught of Zerubbabel's Temple. For, besides that already I have dipped my fingers deep enough in holy mortar, (when describing Solomon's Temple) we have nothing out of Scripture, for the particular fashion thereof. To frame it therefore according to conjectural fancies, would be as much offensive to any conscientious writer, as little satisfactory to the judicious Reader thereof. Only in lieu of Zerubbabel's we present here the Herodian Temple, and all the Courts thereof (the same in all essentials with Zerubbabel's ) as Herod rebuilt it, although the story thereof be encumbered with many improbabilities, which we come now to relate.

CHAP. V. Herod (saith Josephus) plucked down, and 〈◊〉 built Zerubbabel's Temple.

§ 1. IT is strange, how the worst of Tyrants sometimes stumble on eminent actions, doing such works as might beseem be • ter men to be the authors thereof. Either, out of the love of variety, that being long wearied with a constant course of wickedness, they adventure on some commendable deeds, merely for recreation. Or else, only se defendendo, for their own security, to fence themselves against the too just assault of people's tongues, hoping in vain, by one good, to make amends for many evil deeds they have committed. Some such consideration put Herod the King upon the building of the Temple, who (as Josephus reports) plucked down Zerubbabel's Temple to the ground, and erected a new one in the room thereof, of greater art, and larger dimensions.

§ 2. But some Authors of very good account, are very loath to give credence hereunto, utterly denying Herod to have built, and launched a new vessel of a Temple, although allowing him, to have carined, new rigged, and repaired the old, and especially the south-porch thereof. They conceive this third Temple merely modelled, and made by the fancy of Josephus, as which never had other then paper-walls, ink-mortar, and quil-timber in his book-description thereof. Yea are bold to call it commentum, figmentum; fabulam, and in downright terms mendacium, the flat lie of Josephus.

§ 3. For mine own part, after very much reluctancy, I am at last contented to credit Josephus herein, though willingly I could have wished, that some other ancient Author of his own age had avouched the same, that so in the mouth of two witnesses this truth might have been established. For, this is that same Josephus whom the great Scaliger charactereth Diligentissimum 〈 in non-Latin alphabet 〉 omnium Scriptorum, cujus fides & eruditio in omnibus elucet. And, although we come not just up to this so high a commendation of him, yet we will not suspect him of falsehood in such passages, wherein he dissenteth not from Scripture.

§ 4. For, first herein he himself could not be deceived in a matter notoriously known, some being alive who could remember Herod's building thereof. And Josephus himself had often personally officiated in this Temple, in his Priestly function. Nor, would he deceive others by such a report; for, cui bono, what could he gain thereby? Nothing could be gotten by flattering the dust, or ghost of Herod; especially none of his linage (when Josephus wrote) being in power, or place to reward him. How can we then in charity conceive, that he did transgress without a cause? Seeing there were so many of his own countrymen, living in all lands, ready to confute so loud a lie, if avouched by him.

§ 5. Secondly, the words of the Disciples to our Savior, Master, see what stones, and what buildings are here, must in probability relate to some new, sp • cious, eye-pleasing fabric. And, if any should say, that the Disciples, being poor fisher-men, and untravelled into foreign parts, might be privileged to wonder at a fabric, not so admirable in itself; let such know, we collect the magnificence of this Temple, not so much from their admiration, as from Christ his concession; who (though reproving the Apostles carnal affections) alloweth the stateliness thereof in that sharp return, Seest thou 〈 in non-Latin alphabet 〉 these great buildings? Now, this could not well agree with Zerubbabel's Temple, being little curious when new, & almost contemptible when old (if standing in Christ's time, weather-beaten after four hundred years continuance) and therefore undoubtedly relates to the Herodian Temple, as then in the prime, and perfection thereof.

§ 6. Add hereunto, that Herod his wholly taking down, and rebuilding this Temple, is embraced, and believed, by most ancient, and learned writers, Hegesippus, Saint Jerome, Rupertus, and many other Christian Authors. And that some Talmudists acknowledge Herod's Temple, a learned Critick hath sufficiently cleared the same. Yea, which is much material (even by the confession of such as lately have opposed it) mille quingentis annis nemo vocavit in dubium, nemo non credidit; for fifteen hundred years (since Josephus wrote it) none ever doubted, or questioned the truth thereof.

CHAP. VI. Objections to the contrary answered.

§ 1. HAving thus brought our belief (not over forward in itself) to answer the spur, in what Josephus reports, we confess notwithstanding, many shrewd objections may be alleged to the contrary, which we shall endeavor to satisfy in order, as followeth.

§ 2. Ob. It is utterly improbable, that God who refused David's tender to build him a Temple, merely because he was a man of blood, would accept of such a Tyrant as Herod was, for the same purpose. Who had murdered Hircanus his patron, Joseph his own uncle, Aristobulus his brother-in-law, Mariamme his wife, Aristobulus the younger, Alexander, and Antipater his sons. In a word, unlikely it is, his service should be employed in building the Temple of God, who endeavored to destroy the God of that Temple.

§ 3. Ans. God's ways are in the deep, past man's finding, or fathoming out: who, to show the fullness of his power, and freedom of his pleasure, useth variety in his own working. That shall be sometimes a bar to one, which otherwhiles shall be no hindrance to another. Who knows not, but Cyrus was a cruel man, the manager of mighty wars, who came to a woeful and violent death? Witness, when Tomyris the Scythian Queen, having cut off his head, and put it into a vessel of blood, Satia te (saith she) sanguine quem semper sitisti, Cloy thyself with blood which thou hast always thirsted after. And yet God accepted of the service of Cyrus, not only to be a benefactor unto, but founder of his Temple, the expenses thereof being given out of his own house. Why then might not the same God make use of Herod, for the rebuilding of his Temple, when in continuance of time, much run into dilapidations?

§ 4. Ob. The Temple extant in our Savior's time, was forty six years in building, as the Jews did avouch; now, this cannot be applied to Herod's Temple, who reigned in all but thirty seven years; it must therefore belong to Zerubbabel's, the building whereof was so long suspended, through the frequent opposition of their enemies.

§ 5. Ans. It cannot well be applied to Zerubbabel's, but exactly fits Herod's Temple; for Zerubbabel's it falls out too large, which makes expositors take refuge at several shifts, as we have formerly observed. It is adequate unto Herod's Temple, the Greek being 〈 in non-Latin alphabet 〉 , the first Aorist passive, that is, it hath been in building. For, from the time that the first foundation was laid by Herod, until the present instant of the Jews their speech, the sum of forty six years was exactly completed, all which time (though the main of the fabric was finished in the first eight years, and an half) workmen were constantly employed in trimming, polishing, and perfecting the out-buildings thereof.

§ 6. Ob. The Prophet Haggai foretold, that the glory of the second Temple should be greater then the first, which was accordingly accomplished in the coming of our Savior, gracing it with his presence, and preaching therein. Now, if the Temple extant in our Savior's time, were not the same numerical, individual Temple, which Zerubbabel built, but another new one of Herod his erection, the Prophesy of Haggai took no effect, and missed of the due performance thereof.

§ 7. Ans. Haggai his prophesy found the full accomplishment thereof, in our Savior's preaching in Herod's Temple, which was no distinct, but in all essentials the self same with Zerubbabel's. The holy riddle in the Revelation is very hard to be understood, how the beast was the eight, and yet one of the seven. But here it is obvious to any apprehension, that this was the third, and yet the second Temple, set up in the same place of the former.

§ 8. Ob. Zerubbabel's, or the second Temple may as properly be termed the first, and avouched the same with Solomon's, as this third of Herod's building may be called the second Temple, and maintained the same with Zerubbabel's. For, it was erected on the same Area, or floor, and had, though less limbs (smaller dimensions) the self same vitals, all the essential Utensils of the first Temple, restored unto it.

§ 9. Ans. Not so, for, not a foot of stone, or inch of timber used in Solomon's, was found in Zerubbabel's, which being all utterly destroyed, new materials were fetched from mount Lebanon. Whereas no doubt Herod made use of whatsoever was firm, sound, and undecayed in Zerubbabel's Temple. Besides, there was an interstitium, or distance of seventy years, between the destruction of Solomon's, and erection of Zerubbabel's Temple; whereas here no vacancy at all, the service, and sacrifices to God being continued without any interruption. As therefore that man, who, out of a desperate consumption, by God's blessing, physic, and good diet, recovers new flesh, remains still the same man: so Zerubbabel's Temple, acquiring by Herod's bounty more beauty, and bigness, continued the same Temple, God's unintermitted service (the life and soul thereof) preserving the individuity, or oneness of this Temple with the former.

§ 10. Josephus himself elsewhere confesseth (as learned Grotius doth observe) that the Temple was never but twice demolished, first by Nebuchadnezzar, and finally by the Romans.

§ 11. Understand him (to reconcile him to himself) never but twice demolished in anger from enemies, whereas Herod destruebat animo restruendi, destroyed it with intent to rebuild it. As the Surgeon, who, not out of cruelty, but pity, breaks an ill set bone, with full intent to set it better. Hence it was, that this third Temple, in some sense, is always accounted, reputed, and esteemed by the Jewish Rabbins, the same with the second.

CHAP. VII. General observables in Herod's building.

§ 1. THus satisfied for the main, that Herod rebuilt Zerubbabel's Temple, come we to some memorable observables therein, gathered out of Josephus, whose single band if the Reader shall refuse to accept, we can tender him no better, yea, no other securirity. It is not therefore expected, that all which Josephus relates, should be credited in the full latitude thereof, it is enough if the judicious Reader (with Saint Paul in another case concerning the reports of the Corinthians ) doth partly believe it.

§ 2. First, to satisfy, and content the Jews (half suspecting his power, or pleasure to rebuild the Temple) he plucked not down the old Temple, till all necessaries for the new one were perfectly provided, and brought in place, ready to be set up, lest otherwise between two Temples, none at all should be left. Such as take down one Church, before fully furnished for the setting up of a new, make a dangerous breach for profaneness, and Atheism to enter in thereat. No such regnum for Satan, as in the interregnum between two religions.

§ 3. As for the dimensions of Herod's Temple in relation to Solomon's, the ensuing parallel thus presents them unto us,

Not that the whole body of Herod's Temple was an hundred and twe • ty cubits high, but only the middle thereof, as Josephus confess • h, the sides round about being lower. Thus whilst Solomon's Temple was built long ways, with the porch, or to wer at the east end, Herod's appears more round, with a tower in the middle thereof.

§ 4. Now, though the length, and breadth of Herod's Temple exceeds Solomon's, (as they make it) yet certainly, no • cubits of the first measure, but common ones are meant by Josephus, as may appear by the vast proportion of firm stones employed in this building, being twenty five cubits long, eight high, and twelve broad. Oh! with what art, or engines were they brought hither? If the stones on Sarisbury plain, in a level and flat Country, and not above twenty miles from the sea, are recounted amongst the wonders of England, for their conveyance thither (though the biggest of them called Corse stones are far less) I say, if they be beheld with such admiration, that judicious men resolve them not real, but factitious stones, of grit cemented with some unctuous matter, how can we conceive that these solid stones (four of them being the full length of the Temple) were managed hither, farther off from the sea, over a mountainous Country? However, that great, and goodly stones were here, the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the Disciples observation, doth sufficiently prove.

§ 5. The Holy of Holies had the inside thereof made only by the Priests (others not presuming to come on the ground) whereof a thousand were found very cunning in building. Now, although Saint Paul was a Pharisee, and a tent-maker (the principles of that sect annexing some trade to their profession) it is strange, so many Priests, though skillful in the Mathematical, should be so dexterous in the manual part thereof. The pinnacles of the Temple (saith Josephus ) were made so sharp, that a bird could not sit on them, to prevent the defiling thereof. Wherefore when the Devil set our Savior on a pinnacle of the Temple, (where no doubt his feet stood fast without any miracle, which the Devil could not, and Christ would not causelessly work, as presumption against the will of his Father) we understand thereby, not such a sharp pinnacle, but some bartlement, wing, or brink, of building, higher then the rest of the fabric.

§ 6. It was finished (of all the days of the year) on Herod's birth-day, and therefore (saith Josephus ) the joy was the greater, two such eminent causes thereof meeting together. In very good time no doubt. Indeed the memories of Philip and Jacob; or, of Simon & Jude, have been anciently celebrated on the same day, being pairs of pious persons well agreeing amongst themselves. But, What communion hath light with darkness? Heaven, with hell; God with Herod, that they should be coupled together, in the same solemnity? However, the finishing of the Temple on Herod's birth-day, was a better deed then what his grand-child Herod 〈◊〉 did many years after, on his birth-day, beheading John the B • ptist. The same author reports they had it by tradition, that it never rained on the daytime, but only by night, during the building of the Temple, that so the labor of the workmen might not be interrupted.

§ 7. But a more improbable passage falls from the pen of Josephus, when he reports, that the Temple when finished, sunk down twenty cubits in the foundation, which the skillful in Architecture will hiss at as an untruth. For,

• 1 Strange that all parts thereof (as if by mutual consent) should at once equally sink directly down, such an even, and eminent proportion; the same weight above meeting with just the same weakness beneath, and no more in one place, then another. And grant, the walls all agreed to sink together, it is much, the beams were not broken with the sudden subsidency of the building.
• 2 Such a sinking fabric would have frighted the Priests from officiating therein, and death hanging over their heads disturbed their devotion.
• 3 The same author reports, that the Holy of Holies in Herod's Temple was just twenty cubits high. If so, then by the sinking of this fabric, it was wholly swallowed in the earth, turned into a cellar, so that the High Priest, in Scripture phrase, must not go up, but go down unto it.
• 4 The Disciples, when gazing on the greatness of the stones, might better have bestowed their wonder, that so firm a fabric should stand on so fleeting a foundation.

Wherefore with the sinking of his Temple, Josephus his creed it sinks twenty cubits in my estimation, enough almost to make one un-believe whatsoever he hath formerly reported therein.

§ 8. But admit it done, not suddenly, but leisurely, and by insensible degrees, sinking some cubits more or less, was not the hand of God more immediately therein? Partly to punish Herod's pride; showing, he rather permitted, then approved, such a wretched Tyrant should build his Temple. Partly, to prognosticate the future ruin of this fabric, not standing full fourscore years, before it was destroyed. However, in a spiritual sense, the true Zion, and Church of God hath the foundations thereof in the holy mountains—The highest himself shall establish her, God is in the midst of her, she shall not be moved.

CHAP. VIII. Herod's Temple many degrees short of Solomon's.

§ 1. BUt here we must have an abominable falsehood of Joseph BenGorion, posted, and pillored, impudently affirming, that the Herodian Temple was a more gorgeous structure, then that of Solomon's; flatly against the Scripture itself, which presenteth Solomon's as a Nonesuch, or peerless structure, (admitting no equal, much less a superior) exceeding magnificall, of fame, and of glory throughout all countries. But let us put the builders, and their buildings into the balance, whilst the Reader is requested to hold the beam with an impartial hand.

1 Solomon was a mighty Monarch, subordinate to God alone, having many tributary Kings homagers unto him. 2 He had wealth at will, God promising there should not be any amongst the Kings like unto him all his days; and had his ships from Tarshish, and Ophir, bringing him abundance of treasure. 3 He employed an hundred forty three thousand three hundred for seven years in the building of the Temple.

1 Herod was a King by the Courtesie of Rome, and accountable unto Augustus the Emperor. 2 Herod (whilst Solomon was a Merchant royal) was so poor a Pedler, that he turned the basest of thieves, and (as Josephus reporteth) robbed the sepulcher of David f • r treasure hid therein. 3 Herod used eleven thousand men, and a thousand carts, eight years and an half, in the erection of his building.

Whosoever seriously considers the premisses, and remembers the words of Zalmunna to Gideon, for as the man is, so is his strength, (actions bear proportion to the power of their actours) will conclude; Herod, though • urnamed the great, was too little to match, and far less to surpass Solomon in such undertakings.

§ 2. As for Joseph Ben-Gorion extolling the Herodian, above Solomon's Temple for sumptuousness, his judgment is lighter then vanity itself. In all controversies God's law provided, that the