The Temple of Solomon Portrayed, To the reader
A PREFACE to the READER.
Courteous Reader,
I Here preſent thee with the ſometime moſt pompous and ſplendid Glory of the whole world, The Temple of Solomon at Jeruſalem: For proſpect, the moſt pleaſant; for foundation and walls, the ſtrongeſt; for all its circumambient buildings, the moſt Magnificent; for costly Ornaments, the richeſt; and for its myſterious Rites, the moſt Sacred Structure that ever the Sun ſaw. It is commonly reported (as I remember) of Auſtin, That if he could have obtained the pitch of his wiſhes, he would gladly have ſeen Chriſt upon Earth, Paul in the Pulpit, and Rome in her Glory. I wonder he mentioned not a fourth, viz. The Temple in all its holy-day bravery, I mean, at the ſolemn Dedication thereof by King Solomon. In the Land-skip of this Treatiſe thou maiſt have a ſhort, and I hope in ſome meaſure, a true glance of its Royalty. Though formerly, as a Gentile, thou mighteſt not preſume to enter theſe Sacred walls: yet now, the partition-wall being down, thou mayeſt draw near to the Holy of Holyes, without fear of Craſſus his doom, never to thrive after his irreverent and bold intruſion. But before I lead thee (Good Reader) into the Temple it ſelf, give me leave to detein thee, while I diſcourſe of ſome few things in haſte, which are neceſſarily to be premiſed to the following Work. Some matters, I confeſs, might have been handled more conciſely, and ſome conſequences might poſſibly have been wrapt up in a narrower compaſs. But conſidering that Obſcurity is the daughter of Brevity, and that the unproficiency of ſome Readers proceeds from the over-frequent uſe of terms of Art, and too compendious expreſsions: I have taken the counſel of Aelian, in the firſt Chapter of his Tacticks, not to involve the ſenſe in obſcure and intricate words; who blames moſt of the preceding Writers, in his kind, thus, [foreign, &c.] That they wrote, as if all men knew already the things about which they compiled their Treatiſes: manifeſting by their dark terms (wherein they laboured to be intricate) that they intended not inſtruction, but oſtentation. To let that paſs, The ſame Author promiſed foreign, Types or Figures to Illustrate the matter, that the Eye might aſsiſt the underſtanding: So in this Treatiſe thou wilt find ſome figures of the Temple interſerted, which though not fully to my mind, yet may moderately ſerve for the advancement of the true and genuine apprehenſion of its deſcription, as well as to delight the pious fancy of the devout Reader.
The next thing I am to mention, is that form and figure of the Temple which is exhibited in the fifth part of the Apparatus preceding that late famous Work of the many Languaged Bibles. I ſhould not for modesties ſake, and the great reſpect I beare to ſuch noble Labours, whereby not onelyonly our Country, but the very age is honoured, have mentioned any thing of this nature: Had it not openly exhibited the frame thereof different from what is here produced, whereby the very Body of this VVork at the firſt bluſh, would have lain under diſlike in the Cenſure of every vulgar eye.
However, I am not a little ſatisfied, that the Learned and worthy Publiſhers of that ſplendid VVork, have not declared it as their own determinate Judgement, but nakedly propoſed it as the conjecture of Villalpandus and Capellus; and have themſelves onelyonly ordered ſome Plate-views to be contracted for the beautifying of their preliminary Tract, leaving the aſſertion of the identity of that viſionary Structure with Solomon's unto others. I hope to make it evident in as brief a manner as poſsible, befitting a Preface) that there was never ſuch a Temple extant, as is deſcribed by Villalpandus (the moſt learned and laborious Temple student, that ever proceeded into publick light) which he hath deduced from the profound and myſterious viſions of the Prophet Ezekiel.
Not to ſpeak at preſent to any other particulars, The wall of the outward Court deſcribed by that Prophet, will yield an invincible demonstration to this aſsertion.Ezek. 42:16, 17, 18, 19, 20, & 45.2. For in his 42. and 45. Chapters, he doth plainly declare, that every ſide of the ſquare walls of the outward Court, did contain 500. Reeds in length, which will produce in full ſum 2000. and that compared with furlongs, is co-extended with very near 31. of that meaſure, as may appear evidently by the 49. page of this Treatiſe, beneath. But that the Temple ſhould be near 31. furlongs in compaſs, is very incongruous, and not imaginable, becauſe the whole mount Moriah (whereon the Temple was built) fell vaſtly ſhort of this compaſs in the whole circuit thereof: there being ſpare ground left upon the mountain, beſides what was immured within ſacred walls, according to the general conſent of Temple-Writers. Nay, that which amplifies the incongruity, the Compaſs of the whole City it ſelfe, was but 33. furlongs, as in the forecited place of this following Treatiſe, is undeniably proved out of Joſephus, a perſon no doubt ſufficiently acquainted with Jeruſalem. So that conſequently, if the Temple wall ſhould be 31 furlongs in circuit, according to expreſs meaſures mentioned in Ezekiels viſions, then there will remain but two furlongs for all the ſtately Palaces and private buildings in the City, a thing apparent to every eye, how much it declines from the path of truth. Nay the very Map of Jeruſalema given in by Villalpandus himſelf, ſufficiently convincing in this matter. Wherefore Capellus being much perplexed with theſe meaſures laid down in the Prophet, is over-liberal in his cenſure upon the ſacred Text it ſelfe,Pag. 15. Col. 2. ad Calcem. and expreſly affirms a corruption of the place. [Vitium omnino videtur, & pro foreign, legendum foreign] There ſeems evidently (ſayes he) a fault, and that we ought to read Cubits for Reeds. But this ſtrange dealing with, and hard meaſure meted out to holy Scripture, to make no leſs then four ſuch groſs faults in four Verſes together, I leave to the Judgement of others, of what dangerous conſequence this will prove for learned perſons to exerciſe the acuteneſs of their fancies to torture, and wreſt the ſacred Writings, and to expel whole words to juſtifie a private perſwaſion of their own. Wherefore being himſelfe ſomewhat jealous it ſeems, how ſuch dealings would be reſented by ſober ſpirits, at laſt he flyes to a ſpiritual meaning of the place, that ſince the Temple limits in the Prophetical deſcription do ſo wonderfully ſurpaſs the Circuit of the very Mountain it ſelfe, ſurely it was to Typifie the Church of Chriſt, being the Goſpel-Temple, whoſe great enlargement was ſignified by that viſion: which interpretation ſeems to be very ſolid, and may be farther evidenced by the portions ſet out by the ſame Prophet for the City of Jeruſalem, for the Priests, for the Prince and the whole Land in ſucceeding Chapters, which do all exceedingly tranſcend the true Geographical limits of the City,Ezek 45.6. & 48. or the Holy Land, or any of the other portions; So that theſe viſions which the bleſſed Prophet ſaw in the fourteenth year after the City was ſmitten,Ezek. 40.1: and the Temple ruined, cannot be laid as a firm ground and Baſis for the erection of the true Figure of Solomons Temple. For who can convincingly and demonſtratively aſſert, that the Prophet doth there deſcribe the ſtate of that first Temple in its priſtine glory, becauſe ſome things therein mentioned do correſpond to what is laid down in the Books of Kings and Chronicles. Or elſe, that it was the pattern of the ſecond Temple, becauſe the Builders thereof in many particulars framing their ſtructures according to the preſident of Solomons, (which ſome of the Ancients had ſeen) poſsibly might fall in with ſome points of Ezekiels: Seeing it appears obviouſly, that it did diſagree in the main dimenſions, if we compare the general delineation of the covered building mentioned in the Commiſsion of Cyrus, Ezra. 6.3:with that of Solomons, or the other in the Prophet Ezekiel. Wherefore I fully cloſe with his laſt apprehenſion as moſt kindly and genuine, that it was a Typical Figure of the ſpiritual Church, and no other in the main deſigne thereof.
Upon theſe accounts I have not taken this Prophetical viſion as the ground-work of the following Treatiſe, but have proceeded upon others hereafter ſuggeſted. Poſsibly more light might have ſhined in upon theſe deſcriptions, had the Work of Euſebius been preſerved to our dayes, whereof Jerome in the Proem to his Tract of Hebrew places, makes mention in theſe words, [Ipſius Hieruſalem Templi que in eâ cum breviſſimâ expoſitione picturam, Hieronym: Tom: 4. p. Edit: 1520:&c.] That he had exhibited to publick view, a Picture of Jeruſalem it ſelfe, and the Temple, with a ſhort explanation. But he doth not acquaint us whether it were of the firſt or ſecond Temple: Neither is it much material, (though I ſuſpect it to have been of the laſt) ſeeing now it is paſt recovery, And of ſuch things that cannot be obtaind, its vain to bewail the loſs.
According to what helps are extant, and have falne within the compaſs of my knowledge. I have endeavoured to compoſe this Tract, tendered with all humble ſubmiſsion to the Godly and Learned in the Church of Chriſt. In any thing wherein I differ from others, I have been exceeding tender and ſparing of any the leaſt reflection, alwaies concealing the names of ſuch as diſſent from my perſwaſion, as indeed it became me according to the Rules of Chriſtian modeſty.
Through the whole diſcourſe, I have endeavoured to follow the advice of one of the Tutors of Antoninus, Not to be ſollicitous about words, Antoni▪ de Seipſo. p. 9. Plut. Vit. vol. 2. p. 273 Hieron. ad Ruſtic. Tom: 1. p. 44.they being but the ſhels of things, having ever eſteemed it (with Plutarch) to be the ſign of a low & ſordid temper, to contend about terms. Sage is that paſsage of an ancient; The Wine-preſs of Truth muſt not be filled with the leaves of words, but the Grapes of ſubſtantial matter. Wherefore I ſhall entreat of thee (Courteous Reader) that thou wouldſt not be offended with the general plainneſs of my ſtyle, as not flouriſhing with the ſtately trappings of Rhetorick, emboſs'd with Gold. All my wiſhes are, that there may be therein found matter ſutable to ſober palates. As to which though my own fears be great, yet I hope the very ſubject being encircled with difficulties, will obtain ſome protection for me at thine hand. For indeed it may ſpeak of it ſelfe, as the fore-front of Minerva's Temple did at Saum in Aegypt, Plut. de Iſid. & Oſir. gr, m…r. Part 1. p. 631.being adorned with this Inſcription; [foreign,] I am whatſoever is paſt, preſent, and to come; Never did any mortal reveal [me] plainly. 'Tis indeed true of Chriſt, the wiſdome of the Father and his myſtical union with the Church foretyped by the Temple, which remains to be fully explained and unfolded in Heaven.
Many were the Fables wherein the Heathens involved their ſpurious worſhip,Aleand. Tab. Hel. p. 1: Clem. Alex. p. 509. & Plut. de Iſid: p. 164: In his Life. that thereby they might attract the minds of the vulgar. Among other things, the Aegyptians placed Sphinges before the entrance of their Temples, to note the ſacred myſteries therein contained. But here, there is not one piece or utenſil, but may plead for a Sphinx to ſtand before it; Wherefore by reaſon of the abſtruſe and hidden dephs therein, I remember Mr. Rothwel was once adviſed by a Biſhop, not to study Types: But having ſeriouſly thought, how much admirable and ſpiritual matter might lie couchant under thoſe legal vails, he ſet himſelf ſeriouſly to the ſtudy of them, with great ſucceſs and benefit to the Church of God in thoſe dayes; though his uſeful Book be now loſt which he compiled of them, as it is reported in his life. The Jews themſelves were not ſo rigid, but indulged the ſtudy of the most difficult Scriptures to ſuch as were paſt 30 years of age. The truth is, there are multitudes of Scriptures in the New Teſtament, which cannot be clearly unfolded but by the expoſition of the legall Ceremonies: For when once the the leaves of Types are lifted up, we may diſcern rich cluſters of Grapes hanging underneath to admiration mixt with joy.
But as to my particular dealing in this matter, I would crave leave to give in a true report of my entring upon and compleating of this preſent work, which in brief is this:
A loving friend having had ſome intentions to publiſh a Work, holding ſome conſanguinity with this, intreated me as my leiſure permitted, to draw up ſome lines concerning the Temple at Jeruſalem, which might be annexed to his as a ſupplement, which having at length finiſhed according to all the Chapters here preſented ſave one, I freely reſigned my pains unto him for his uſe, to attend his own work, according to his former intention, having obtained a ſtrict promiſe for the concealment of my name therein. But he perceiving what great labour his own would coſt him, and to what a volum it might ariſe, began to be diſcouraged in his deſign. Hereupon I, who never before intended to have gone alone in this, or to have been known, was urged at length to compoſe a ninth Chapter concerning the myſteries of the Temple, to adde it to the rest, and commit the whole to the wiſe and holy hand of God, and to the word of his bleſsing. So that indeed over-ruling providence hath brought that to light which was never deſigned in any conſiderable amplitude, but onelyonly in a few ſheets, in a private way to ſubſerve the deſign of a friend, and testifie my reſpects to him.
I confeſs the ſubject, though very deep, yet was ſweet in the meditation upon it, and ſomewhat ſutable to my intended inquiries, as the Lord ſhould vouchſafe me the enlargement of life, & give me gracious opportunities to perform it; & that which was one comfort more, it lay ſomewhat out of the Road of the bitter skirmiſhings of theſe Times. If any thing herein be ſpoken of as to any preſent point on the ſtage of this day; it is not copiouſly handled,Praefat. ad Groſted. de Ceſs. Legali. but ſo far forth as my ſolitary path led me to croſs over the main Road ſo full of Duſt and Justling.
But alas! being in the very midst of my labour and travel through the ninth chapter, I met with enemies upon the Road, perſons of ſordid and moſt illiberal Tempers, whoſe mouths are fill'd with the dirt of lies and ſlanders, whoſe Tongues the Royal Prophet compares to ſharp ſwords, and empoyſoned arrows, who have been the inſtruments of ſome late perſonal troubles (well known to many.) The Lord rebuke them, and forgive them: Or elſe I had enlarged more amply, and reviewed it more diligently then my time would then poſſibly permit. In reſpect to which ninth part eſpecially, as unto the whole likewiſe, I humbly crave the pardoning love and kindneſs of all learned pious, and curteouſly diſpoſed Spirits. Many Scioliſts there be, who looking through the tube of cenſure, will cry out of ſpots in the very Sun; when alas, 'tis but a fly upon the glaſs of envie, through which they pore: yet how many ſpots may be really diſcerned in this poor Tract by able perſons, I am very ſenſible: from ſuch I crave Indulgence.
I doubt not but it will meet with ſome irreligious Lucians, De Art. Poet.that will ſcorn the very matter and ſubject of the Treatiſe, as times do go: Others like Scaliger, that gave all the Poets the ferula, may poſſibly carp at the contexture and compoſition of the work. Let the firſt remember, that though no inherent, yet there was of old a typical and relative holineſs within theſe ſacred walls: The Temple ſhaddows being caſt from the Sun of Righteouſneſs. Such I ſhall leave to the Temple diſcipline of an awakened Conſcience, which in ſome good time may ſcourge them with the ſmall cords of accuſing thoughts, or elſe cauſe them to approach more reverently. As for the latter, let them but expoſe their conceited flouriſhing wits to publike view, and I may promiſe them this deſerved favour and equitable requital: That ſome may as Liberally, as Magiſterially, and with as Stoical a frown condemn their rare and polite Writings, as they have dealt by others. In the mean time, let me deſire them to ruminate on that true ſaying of our profound Countryman [Hi prae caeteris ſolent aliena liberius carpere, qui nihil proprium ediderunt,] Bradwardin: Praefat. de Cauſ. Dei.Thoſe are the freeſt cenſors of others labours, who never publiſh'd any of their own. Solid Learning holds no oonſort with diſ-ingenuous moroſity. None more ſubject then children to fling ſtones at others;Chryſoſtom cont. Judaeos A. Chriſti, 400. as a great Light once in the Church ſaid concerning the ſcorn and laughter which the Jews in his days poured out upon the Christians, that thereby they betrayed their childiſhneſs and folly, and unacquaintance with Divine knowledge. Such as ſayl upon the vaſt Ocean of Learning, perceive their own knowledg to be equally boundleſs with the natures of things; which have no ſhoars (now in our lapſed eſtate) to terminate the Intellectual viſion, and therefore uſually of all others are the moſt modeſt and ſparing in their cenſures: when as mean ſpirits that ſit in little Cock-boats upon narrow Rivers, can eaſily ſpy Banks on both ſides; on the right hand of ſpiritual myſteries, and on the left of humane Learning, being generally moſt confident of their own attainments; and like ſhallow Brooks, make the greateſt pratling. Noble minds that can engrave an foreign upon the golden Ring of Sciences, are uſually of the calm and milde temper of Archimedes. 'Tis for Doggs to bark, and Swine to mire it; when as generous ſpirits, well ballanced in their Morals, can trample upon aſperſions as low things, and count it a matter below a Heathen to return them.
But hoping that the excellency of the Sacred Myſteries lodged within theſe Palaces will attract all ſober perſons, poſſeſſed with a ſerious frame of ſpirit, to take delight in waiting at the poſts of Wiſdom, and beholding the beauty of the King of Saints, when held in his galleries, while the Spikenard ſendeth forth the ſmell thereof.2 Chro. 7.2. For ſuch I deſire to pray most ardently, That as the glory of the Lord did in ancient times fill the Temple at its Dedication; ſo the ſame Divine preſence may conſtantly reſide in the Temples of their hearts, and give them radiant conceptions of theſe Divine Myſteries in the enjoyment of Goſpel Ordinances, where his Majeſty holds ſweet Communion with his people. There was of old a Wall of ſeparation intercepting between the ſoul and God; but now through the blood of that glorious Sacrifice offered up once for all, there is a way paved for us into the Holy of Holies. A vail of Ceremonies once darkned the glorious light of Free Grace,Cant. 2.9: but now 'tis rent in ſunder. Chriſt of old ſtood behinde the Wall, he look't through a window of the Temple, and the Lattices of ancient Rites; but now he ſheweth his face more fully, and more gloriouſly. Then was the night of Ceremonies and Shaddows; but now 'tis ſpent,Rom. 13.1: nay the dawning of the day hath opened its ruddy Countenance in a full view of Grace.Eraſm. in Jerom. Tom 1. p. 35, The Sun of the Goſpel hath long ſtood ſtill in the Meridian, on this famous day of our glorious Joſhua, who hath led his Church into the Land of Canaan; and the Lord grant it may never go down, till all his enemies are made his foot ſtool. Of the old Temple we may ſay, as our bleſſed Lord to his Diſciples, when viewing the ſtately stones thereof, Ariſe, Let us go hence: for a greater perſon then Solomon is here: a more glorious Temple is now made manifeſt, coming down from God out of Heaven.