The Temple of Solomon Portrayed, History · Chapter 9 · Section 2

The Temple of Solomon Portrayed · History · Chapter 9 · Section 2

p. 238SECT. II. Concerning the Myſteries of the Courts and Buildings, round about the Temple.

IN the Hiſtorical diſcourſe we find but two Courts encompaſſing the Temple in the daies of King Solomon. The firſt, or neareſt to the Tectum or covered-building (treated of in the foregoing Section), was called the Court of the Prieſts, becauſe the rites and ceremonies of Sacrifice were therein performed. The other, called the outer Court, the great Court, or the Court of Iſrael, was that whereinto the People of the Land of Canaan had free admiſſion, in caſe they were clean according to the Law.

Some ſpeak of a third Court, common to the Gentiles, and therefore by Chriſtian Writers ſometimes termed the Court of the Gentiles. But it could not be(d)(d)Dr. Lightf. Tem. p. 93. properly ſtyled a Court, becauſe without either Walls or Pavements, containing it ſeems the whole compaſs of Mount Moriah, wherein the Gentile Proſelytes might ſtand and worſhip. Some good portion of which ground of the holy Mountain (it is conceived) was encompaſſed with a Wall in the daies of our Saviour, and was the place out of which our bleſſed Lord(e)(e)Joh. 2.15.John 2:15 whipped the buyers and ſellers, ſuch not being ſuppoſed to have had admiſſion into the Court of Iſraël.

The ſtate of the Goſpel is accordingly applyed to all theſe Courts, ſo called. Among which, the outmoſt of all might ſignify Hypocrites and Formaliſts, who appear in external ſhape as ſacred worſhippers ſtanding in the open view of Ordinances. Or rather, (becauſe ſuch Proſelytes might come, ſome of them with ſincere and honeſt intention of heart, to worſhip) it might ſhadow forth the ſtate of ſuch perſons whoſe faces are ſet toward Zion, & enquire the way to the Temple in the beginning of the work of converſion. The Court of Iſraël may be applyed and accommodated to the faithful Worſhippers under the Goſpel, who are more fully and clearly acquainted with ſpiritual ſervice, and draw nearer to God in divine communion with him, and ſtand in a near enjoyment and fruition of his preſence. The inward Court was open onelyonly to Prieſts and Levites, denoting the Church-Officers under the New Teſtament, who preſent the ſpiritual Sacrifices of Saints unto the Majeſty of heaven, at the ſet-times of worſhip in the publick aſſemblies.

The body of the Temple had two more principal parts, viz. the Sanctuary and the Oracle. Ordinary Prieſts of old were admitted into the former, ſhewing the ſecret ſpiritual communion which the godly Miniſters of the evangelical worſhip do hold and enjoy with his divine Majeſty. From him they receive the bread of life to diſpenſe for the food of Saints. The Lamps of knowledge for illumination of the underſtandings of the faithful, they enlighten at the Golden Candleſticks within the Sanctuary.

Their Prayers, being perfumed with the aromatical and fragrant Merits and Mediation of Jeſus Chriſt, yield forth a ſweet ſmelling favour of reſt at the Altar of Incenſe.

p. 239Finally into the Holy of Holies, none had acceſs but the High-Prieſt himſelf; ſhewing Chriſts entrance into the Heavens, and mediating at the right hand of the Father for us.

There be that conſider only the Court of the Prieſts, and the covered Building in this myſtical notion: and apply all to the Heavens and Earth, according to Joſephus and Philo Judaeus, and the reſt of the Jewiſh Nation, being ignorant of the great and unſpeakable Myſtery of the Meſſiah in a ſpiritual ſenſe. Such, ſuppoſing the Court (which entertained both Beaſts for ſacrifice, and Men for the ſervice) to ſignifie(f)(f)Pic. Mirand. praef. in Heptap. p. 4. this World, and the ſtate thereof, apply the Sanctuary to the ſtarry Heavens, and the Oracle to the ſupercaeleſtiall world. Theſe conceits I ſhall remit to their ſeveral Authours: Others conceive that the Court repreſented the Nations: The Holy place, the Church, and the Oracle figured Heaven: ſo that the Court was a††Moulin. Prophecios p. 403. figure of the State of nature; the holy place, the ſtate of grace, the other of glory. Others would have the Inner Court, (whereinto the Beaſts were brought, and the ſinner having, confeſt his ſins over their heads) ſlain near to, and after burnt upon the Altar: the muſick of the Levites, at time of ſacrifice and other ſervices here performed) upon this account to ſet forth(g)(g)Rom. 12.1.Rom 12:1 our confeſſion of ſin, praying to God for pardon, the ſlaying of beaſtly luſts, the offering up of ourſelves to God, as living and rationall ſacrifices (thoſe of old being but of unreaſonable and brute Creatures) the works of repentance, and waſhing in the laver of renovation, our ſolemn prayſe to God for his manifold mercies: and, in general, the ſtate of ſuch perſons, as ſince the Revelation of the Word incarnate, do diligently ſerve and worſhip the infinite Eſſence in ſuch Goſpel-Ordinances, as were typified by the ancient Ceremonies ſolemnized within this Court: whereof more particularly (through divine permiſſion in the 5th. Section of this Chapter.)

Thoſe then which converſed without theſe walls of the immediate Worſhip of God, and reſted only in the outer Court, might poſſibly ſhadow forth ſuch perſons under the new Teſtament, that are not yet emerged or come out of the common ſtate of man by nature: but are yet carnal and unconverted; or, at leaſt, as yet are not arrived into that intimate Communion and fellowſhip with God, neither have ſacrificed and dedicated themſelves to his Majeſty in holy and cloſe walking; but have ſome general knowledge, and common conviction, and thereupon begin to look towards, and draw nigh to holy worſhip in the ſpiritual Temple. For, as I humbly conceive, the Worſhip of the Jewes, did not only hint at, and ſhadow forth, ſome parts of the externall form of Goſpel-worſhip and Ordinances; but did more principally aim at the ſpiritual good things of the new Covenant, which were to be more fully given forth, after the appearing of Chriſt, and the powring out of the ſpirit upon all fleſh in the latter dayes.

If ſo be the inner Court (wherein the Prieſts of old performed the principall parts of legal worſhip) did ſet forth, in a ſhadow, the ſtate of the Goſpel-Ordinances, as it ſeemes probable (and ſeeing that it was that very Court, which was neereſt to, and did incompaſs the covered Temple, without any other intermediate encloſure; and whereas the body of the Temple did ſignifie the Church, the myſtical body of Chriſt). Then might this Court conſequently (which we are now viewing) exhibit the conſtant attendance of the Evangelical Miniſtry upon the Church; and moreover, that we draw nigh to God's Majeſty in our publick ſervices, through the exerciſe of their Miniſterial Functions. For as, of old, the Sacrifices annexed with Confeſſions and Prayers were mannaged by the Prieſts, whileſt the Song was carried on by the Levites: ſo under the Goſpel, the publick Worſhip is to be ſolemnized by the p. 240inſtituted Miniſters of Jeſus Chriſt. So that as the Sanctuary held forth the Communion of the inviſible Church, which ſhe holds with Chriſt in a ſecret inviſible manner, unknown to the World: this Court might further exhibit the Ordinances of the viſible Church, wherein all the profeſſed members (whether of the reall myſtical body of Chriſt, or hypocrites and formaliſts) do joyn; and do all hold an external Communion with God in them, and are under the ſame external and viſible priviledges. Furthermore, (allowing an analogy to what hath bin ſpoken:) The great outward Court, wherein the Jewes worſhipped, might accordingly hold out to us the viſible Profeſſors themſelves, under the New Teſtament, which draw nigh to God in thoſe Ordinances, which the Goſpel-Miniſters (typified by the Prieſts) do handle and mannage within, in the inner Court. There yet remaineth a Conjecture to be mentioned of that famous and learned Critick of our Nation, Mr. Joſeph Mede, which I ſhall nakedly propoſe, and reſign up the cenſure unto men that are able, or are ſo immodeſt, as to reflect upon the memory of ſo deſerving a perſon in the Church, as to Revelation-Myſteries. This candid and Reverend man, having reſembled the Temple to Chriſt, thinks there was ſome Chronical Myſtery involved in the Courts, as to the State of the Church, of Chriſt, in various times under the Goſpel; and conceives that the Inner Court might denote the State of the Primitive times under Rome, while it was Pagan and Heatheniſh, while ſcorched and burnt in the fire of perſecution, by the cruel Emperors and their Officers. As to which point the Altar in the Prieſts Court, ſeemed to denote the frequent(h)(h)Mede on the Revel. part 2. pag. 3. Edit. Lond. 1650. Sacrifices of the holy Martyrs, whoſe Souls lying under the Altar, do cry(i)(i)Rev. 6.9, 10.Rev 6:9Rev 6:10 how long, how long Lord, holy and true, doſt thou not avenge our blood? &c.

This Altar (as the(k)(k)Rev. 4.1.Rev 4:1 whole viſion) was ſeen in Heaven, that is, in the Church: which is ſo called frequently, whereas by Earth, the wicked and ungodly of this World, are meant in thoſe myſtical pages.

The ſecond or outward Court, he further conjectures to have been the ſhadow of the State of the Goſpel under Rome, Antichriſtian and Papall, for the ſpace of two and forty moneths. In the menſuration of the Temple therefore, we read of a Precept given, to leave the outward Court unmeaſured, being a place reſigned up to the Gentiles to tread underfoot, during the time prementioned: In a way of worſhip (ſaith**Lightf. Templ. p. 6. one) (even as the treading of Gods Courts in the like ſenſe is ſpoken of by the Prophet††Iſa. 1.12.Isa 1:12 Eſay) and therefore commanded not to be meaſured, becauſe of the numerous multitude of Worſhippers under the Goſpel, which it could not in the leaſt meaſure contain according to its ancient limits. But to be trodden down (ſaith the former) in way of profane contempt, idolatrous Worſhip, and perſecuting fury againſt ſincere and pure profeſſors of the Truth.

Suffice it, hitherto to have mentioned ſome Conjectures about the Myſticall meaning of theſe Courts in this our view: wherein I ſhall not immodeſtly preſume to let looſe the rains of fancy; but, with all humble ſubmiſſion to the ſober and godly learned, I apprehend the moſt genuine and leaſt forced interpretation of their typical ſignification (if there were any ſet Myſtery couched in them, as ſuch capacious places) to be briefly this, That as the inward Court was made for the Prieſts therein to perform the rites and ceremonies of their ancient ſervice, into which there was no admiſsion granted to the common people, unleſs when they brought a Sacrifice, and were to lay their hands on the head of their offering, and to confeſs their ſins over it: ſo might it poſſibly denote and ſhadow forth a Goſpel-Miniſtry, which in the various functions of the perſons engaged in that ſacred Office, ſhould ſtand in a neerer capacity of ſervice, and approximation to God, then any other calling or perſons whatſoever. Further, as the outward Court contained within its p. 241preſcript limits, the ancient ſenes, when drawing nigh to God, beholding of the Prieſts in their ſervices within, and joyning with them in the ſolemnities of legal worſhip: In like manner, the faithful people of the new Teſtament, the true inward ſpiritual(k)(k)Rom. 2.29.Rom 2:29 Jewes, are next unto the Miniſtry, in publick and ſolemn Ordinances, wherein they come nigh to God under the Goſpel. Now whereas formerly the Gentiles could not be admitted into the Court of Iſrael, but were afar off without the walls of the outward Court: Such might ſhadow forth the ſtate of carnall perſons under the Goſpel, or of formall profeſſors, who give their preſence in ſome meaſure to Ordinances: but as the bodies of them under the old Law ſtood at a great diſtance, ſo the hearts of theſe formaliſts under the new Teſtament, are(l)(l)Iſa. 29.13.Isa 29:13 farre from God. But ſince the outward wall of the great Court (which kept the Gentiles in old time, from intercommuning with the Jewes) is broken down by the coming of Chriſt, who did appear (ſayes holy Paul) for this end,(m)(m)Eph. 2.14.Eph 2:14 foreign, to diſſolve, unlooſe, or take away the middle wall of partition, or that wall which ſtood betwixt the Jews and Gentiles of old, Now all are brought into one Court, into one body and fellowſhip, and are become coheirs of the ſame common ſalvation.

To conclude, It is obſervable, that the great Court whereinto the twelve Tribes did enter of old, was nothing conſiderable in its limits then, in reſpect to what it was ſet out in its circuit by the Prophet Ezekiel, (whereof I have ſpoken before Chapt. 3. p. 49.) nay in the Revelation of St. John, (as was newly noted) it was left unmeaſured, by reaſon of its quantity, and the great number of worſhippers as ſome have thought. The meaſures mentioned in the Prophecy of Ezekiel, no doubt (what ever the other may denote) did ſignifie the great fulneſs of the Gentiles; and that the compaſs of the Church in Goſpel-dayes, ſhould be marvellouſly extended. Wherefore we read in holy Scripture, that(m)(m)Eph. 2.14.Eph 2:14 Princes ſhall come out of Egypt, and Aethiopia ſhall ſoon ſtretch out her hands unto God: that is, the Eaſtern Aethiopians of Aſia, as(n)(n)Pſ. 68.31.Ps 68:31 Herodotus termes them, or the Inhabitants of Arabia, as a learned(o)(o)Lib. 7. p. 408. Knight hath obſerved; nay, we read of the men of Rahab (or leigh Rehoboth) and Babel, two Cities of the Aſſyrian Empire, to be born in Zion. The former(p)(p)Rawleigh Hiſt. part 1. c. 8. §. 10.3, 4, 5. Arias Montanus takes to be the ſame with Nineveh and called(q)(q)Pſ. 87.4.Ps 87:4 Rehoboth, for its vaſtneſs and amplitude. Nay, the Inhabitants of Philiſtia and Tyre, even the Nations that are on the North ſide of the Holy Land, as the Phoenicians of Tyre and Sidon; on the Weſt and South, as the Philiſtims, Aegyptians; on the South-Eaſt and North-Eaſt, the Cuſhites or Aethiopians of Arabia and Midian, and the people of Aſſyria and Babylon; nay, all Nations ſhall come to the holy Mountain of the Church in the latter day.

Having brought ſo famous a throng of People from all quarters of the Earth, within theſe Courts, we ſhall leave them ar their pious devotions; and conſider the walls wherewith theſe ſpacious places were incompaſſed. We read that theſe Courts (eſpecially the outer) were very ſtrongly and deſenſibly walled by King Solomon, ſignifying thereby the conſtant protection which is afforded the Church by Jeſus Chriſt the Antitype of that glorious King.(r)(r)Antiq. Judaic. p. 1. c. 8. p. 18. edit. 1593. She ſhall call her walls(s)(s)Gen. 10.15.Gen 10:15 Salvation, [foreign In the name of Jeſus] and her Gates praiſe: or elſe the(t)(t)Iſa. 60.18. Zech. 2.5. Iſa. 5.5.Isa 60:18Zech 2:5Isa 5:5 walls may ſignifie protection of Angels about the Church: as(u)(u)In Iſa. Tom. 5. edit. 1530. p. 27. Jerom expounds that place of Iſaiah, where the Prophet ſpeaks of walling in the Vineyard, building a Tower in it, and ſetting up a Wine-preſs. By the Wine-preſs, he interprets the Altar, by the Tower the Temple; by the walls, the guard of Angels.

Seeing alſo that great men are reſembled to(x)(x)Iſa. 2.15. & 41.15. Dutch Annotat.Isa 2:15Isa 41:15 walls or Towers for the defence of a City: we may conſider them, as reflecting upon the Bulwark, or p. 242defence of Magiſtracy, which God ſhall raiſe up in the Goſpel-dayes, for the preſervation of his Church and Miniſtry: there being a gracious promiſe that(y)(y)Iſa 49.23.Isa 49:23 Kings ſhall be nurſing Fathers, and Queens ſhall be n…r…ng Mothers to the Children of the new Jeruſalem.

In ſeveral parts of theſe walls, were many ſtrong and ſtately Gates erected: We read that, in ancient times, in the Gates, or rather the Chambers over the Gates of the Cities, the Governours and Rulers ſate in judgement, and the Sanhedrin or Jewiſh Councel ſate in ſome Chamber of the Gates of theſe Courts: which might hint forth to us ſome ſpiritual Order, Rule and Government in the Church of Chriſt, which ſhould preſerve the Church from ruine. Well did the Rulers ſit in Chambers over the Gates, to view all that paſſed in or out: thereby noting, that where a holy, zealous, and true ordered Diſcipline is in a Church, the evening Wolves of Hereſie and the ſub…le Foxes of error walk not on the walls thereof: but becauſe of theſe great and ſad miſchiefs, Judah mourneth, the (a)(a)Lam. 5.18.Lam 5:18Gates thereof do languiſh, and are black unto the ground.

The chiefeſt and moſt beautiful gate of the Temple-walls did look towards the Eaſt; but yet was ſomething lower then the reſt (as(b)(b)Jerem. 14.2.Jer 14:2 Ribera conceits out of Bede) ita ut exoriens Sol aequinoctiales ſine ullo obſtaculo rad…os ſuos per oſtia Templi, & Oraculi in ipſam Arcam quae erat intra Sancta Sanctorum, mitteret: that ſo the morning Sun, (when cutting the Aequator in the beginning of Aries & Libra) might without any hinderance dart his beams thorough the Gates of the Temple and Oracle, into the Ark it ſelf, which was ſeated in the Holy of Holies. I ſhall not intermeddle with that conceit, built I ſuppoſe upon an apprehenſion, that the expiation day was at or near that time of the year, when the Sun was in the Aequinoctiall: at which time, the doors of the Oracle being open, might admit the Sun, when juſt upon the Horizon, to ſhine upon the Ark. But when we conſider the height of Mount Olivet in the East, we may ſafely lay that ſmall point aſide, and ſubſcribe to this rather, that the Eaſt Gate was built low, that the Prieſt in the Solemnity about the Red Cow upon Mount Olivet, (c)(c)Pag. 17.might ſprinkle of her blood toward the Temple, and look over this Gate through the Porch, towards the doors of the Sanctuary.

Why the ordinary and moſt uſual Gate for entrance, in the outer Court, and the principal of the inward, faced the Eaſt; moſt do conceive to be for theſe ends, viz. to oppoſe the Cuſtoms of Heathens, who made their chief Gates toward the Weſt, that theſe ſtupid worſhippers drawing nigh to their(d)(d)Lightf. Temple ſervice. p. 192. blind, deaf and dumb deities, might have their Idolls as it were, ariſing upon them out of the Eaſt,Num. 19.4.Num 19:4 with a ſalutifetous and chearful view. Of this their ſcituation, I have ſpoken ſomewhat formerly, when viewing the Porch. But as to this, may be oppoſed the ſaying of Herodotus concerning(e)(e)Pſ. 115.5. Pag. 141. l. 46.Ps 115:5 Aſychis King of Egypt, that he built a Portic… for Vulcan's Temple, foreign, towards the riſing Sun or the Eaſt. Nay in one word with this doth concur the ſpeech of Porphyry, tr…ing of the cave of the Nymphs in theſe words, (f) foreign &c. foreign.(g)(g)Pa. 104. For what cauſe, &c. doth he aſcribe the South to the Gods? and not rather uſe the Eaſt and Weſt in this matter. Seeing almoſt all Temples have their Statues and Entrances turn'd toward the Eaſt, that ſo thoſe that enter looking toward the Weſt, may yield their honour and ſervice to their Gods, ſtanding with their faces right againſt their Images.

All that I ſhall rejoyn to this of Porphyries, is, that poſſibly after the Temple's p. 243erection the Devil might alſo follow that patterne: thereby the more to enſnare his d…uded t… wo…ſhippers. For(g)(g)Strom. l. 7. p. 320. Edit. Heinſ. Anno 1616. Clemens Alexandrinus t…ls us, [foreign The moſt antient Temples did view the Weſtern quarter of Heaven: ſo that thoſe who ſtood with their faces toward the Images, were taught to ruin themſelves toward the Eaſt. But to conclude all; Why the ancient Chriſtians did worſhip toward the Eaſt, and erect their Temples in that Poſture as that the moſt ſacred place (ſo repu…ed) ſhould ſtand at the eaſt end, ſeems to be (ſaith(h)(h)De Altar. & Sacrif. p. 94. Molinaus) the hatred of the Jews who worſhipt towards the We…. [Veluerunt ergo …e teres Christiani hac notâ à Judaeis diſcerni] Therefore the antient Chriſtians were willing to be diſtinguiſhed from the Jews by this note or cuſtome.

So that I cannot apprehend any great Myſtery to be further couched in the poſition of Solomon's Temple in ſuch a manner as that the entrance ſhould be Eaſt, and the Oracle Weſtward; than to diſcriminate and put a difference betwixt the Iſraelites and the antient Heathens, as hath bin before hinted in ou… diſcourſe concerning the Porch of the covered Temple.

Whether or no this Eaſtern ſituation of the gates for entrance into the Temple, might hint at the Income of Saints under the Goſpel into ſpiritual worſhip to be at firſt principally by the Converts of Judaea, and the Eaſtern Nations; I leave to the conſideration of the Learned. We know that Peter the Apoſtle of the circumciſion converſed much in and about the Eaſtern gate of the Temple called(i)(i)Acts 3.2, 10.Acts 3:2Acts 3:10 Beautiful, wrought miracles, and concerted many to the Faith in the dawning of the Goſpel.

To proceed; The Principal We…tern gate led to the King's houſe (as hath bin declared in the foregoing Hiſtory) to manifeſt the neceſſary connexion between Holineſs and Royalty, the amicable co…reſpondence that ought to be maintained betwixt the Temple and the Court. Certainly that policy is dangerous to the State which is not founded upon piety. Kings muſt alwayes remember to go up to the houſe of God, and make inquiry at the Temple before they ſet their deſignes on foot. The ſword of Gideon will prove but a weapon made of lead, it the ſword of the Lord do not lead the Van of his Army. David when flying from Saul, takes to him a conſecrated ſword(k)(k)1 Sam. 21.9.1 Sam 21:9 from behind the Ephod at(l)(l)1 Sam. 22.19.1 Sam 22:19 Nob, a City of the Prieſts, and proves ſucceſſeful in evading the hands of his perſecutor. At another time when he was to fight againſt the Philiſtins, he(m)(m)2 Sam. 5.19.2 Sam 5:19 conſults the mind of God, and at a ſecond enqui…y he is commanded not to ſtir, till he heard the ſound of a going in the tops of the Mulbery-Trees: For then did the(n)(n)Verſ. 24. Lord go out before him to ſmite the hoſt of his enemies. Afterwards in the Temple-dayes godly Jehoſhaphat (o)(o)2 Chron. 20.4, 5.2 Chr 20:42 Chr 20:5ſought help from God, and powred forth an ardent prayer againſt the conſederated Armies of Moab and Ammon. Good Hezekiah likewiſe being greatly troubled by the great Army of Sennacharib, but more by his(p)(p)Chr. 32.17. raiſing …etters againſt the Lord God of Iſrael, goes up into the Houſe of God, and(q)(q)2 King. 19.14.2 Kgs 19:14 ſpreads the Letters before him, and commits his Cauſe to his divine protection to the terror and miraculous confuſion of his adverſaries, the comfort of his ſubjects, and for an example to all future Princes to commend their lawful Arms to the God of Battel. Happy are thoſe Kings who before their enterprizes ſeek to the face of God. Bleſſed are the Courts of thoſe Princes that ſtand within the hearing of Temple Trumpets; and ſucceſſeful are thoſe Worthies that count it their higheſt intereſt, to hold conſtant intercourſe with Heaven.

But beſides this Royal-gate, there were ſeveral others in the Weſtern wall of the outer Court of the Temple, and more (as far as we have any Scripture-light) than on any other ſide: poſſibly, to denote the great and marvellous p. 244Income of ſpiritual proſelytes to the Goſpel, from the Weſtern parts of the World in future ages.

There were likewiſe gates on the North and South, as before is rehearſed more fully. So that on all ſides there was admiſſion for perſons to the Temple-worſhip: thereby ſignifying that many(r)(r)Pſal. 107.3.Ps 107:3 from the Eaſt and Weſt, the North and the South, ſhould come and ſit down with Abraham in the(ſ)(ſ)Luk. 13.29.Luke 13:29 Kingdome of God. Behold perſons coming from afar off, from the North and Weſt, with others from the(t)(t)Iſa. 49.12.Isa 49:12 Land of Sinim, or the Country of the(u)(u)Gen. 10.17.Gen 10:17 Sinites Southerly of Jeruſalem near Sinai, in the Land of Arabia. Nay God hath promiſed to ſave his people from(x)(x)Zech. 8.7, 8.Zech 8:7Zech 8:8 the Eaſt and Weſt, and to bring them to Jeruſalem, and there will be their God in truth and righteouſneſſe.

As the Temple: So Jeruſalem it ſelf did ſignifie the Church, Now the 12 Apoſtles are ſaid to have their(y)(y)Rev. 21.14.Rev 21:14 names written on the 12 foundations of the gates of the new Jeruſalem. As by whoſe holy and faithful(z)(z)Potter in 666. p. 100. doctrine all other Chriſtians have had their admiſſion into the Church, and are converted to the true faith.

It is obſerved that the lodgings of the Prieſts and Levites were aſſigned in the(a)(a)Jerem. 35.4, & 36.10.Jer 35:4Jer 36:10 Gate-Chambers of the Temple-Courts: thereby premoniſhing the Evangelical Church, what proviſion ought to be made for Goſpel-Officers in reference to habitation, convenient for their attendance upon divine worſhip. Moreover in the ſides of theſe Courts there were porched-walls round about, commodiouſly fitted with ſeats for perſons to repoſe themſelves upon, as may be ſuppoſed in the firſt Temple, not unlike thoſe whereof we are ſure to have bin under the ſecond: ſeeing our Lord himſelf acquaints us by the pen of the Evangeliſt, that He(b)(b)Mat. 26.55.Matt 26:55 ſate daily with them teaching in the Temple. At another time we find him(c)(c)Mark. 12.41.Mark 12:41 ſitting over againſt the Treaſury, beholding what gifts were caſt into it. All which conveniences of walking and ſitting in places pleaſant and defenced from impetuous weather, might yield a glance of reflection upon that pleaſurable delight and ſweet fellowſhip, that Saints ſhould hold together under the Goſpel in communion with each other. There being no ſpeculation ſo ſweet in the foreign, the portico's of the antient Philoſophers, no converſe ſo refreſhful in the ſhady walks of the ancient Temple-buildings, as are to be enjoyed in Goſpel Ordinances: no Dialogues ſo amiable as holy conference: no diſputes ſo mild, ſo grave, ſo convincing, and ſo little intermixed with the Checquer-work of vain janglings: as thoſe that are managed by meek and holy people in the Goſpel-Courts and Porches of our bleſſed Saviour.

The moſt famous of theſe was called Solomon's Porch, by way of eminency, as being on the Eaſt ſide of the outer Court, moſt Reſplendent and Majeſtical, and as it ſeems bearing his name in the daies of our Lord: which though formerly deſtroyed by the Chaldaeans, as to the ſuper-ſtructures, yet reaedified again upon the very ſame foundations, which that glorious King had ſtupendiouſly raiſed out of the Vally: whereof hath bin treated at large in the 2d Chapter foregoing. In this place(d)(d)Joh. 10.23, 24, &c.John 10:23John 10:24 our bleſſed Lord did Preach himſelf, and beſpeak the people with ſo much perſwaſive Rhetorick (no man ever ſpeaking like him) that many believed on his Name. Over theſe porched piazzo's were treaſure-Chambers built in ſeveral places (as is generally conceived) ſtanding upon many ſtately marble pillars. In the which were laid up proviſions of ſeveral ſorts for the uſe and ſervice of the Temple: ſhewing that even under the Goſpel alſo there ſhall be treaſures, and(e)(e)Mich. 4.13.Mic 4:13 ſpoyles dedicated of mens ſubſtance to the Lord of the whole Earth. The open places of both theſe Courts (as hath bin formerly mentioned) were admirably paved with great variety of curious ſtones laid in checquered work. Shewing how p. 245decently all places in and about the Temple were fitted for uſe: what handſome and ſplendid Ornaments were beſtowed upon that beautiful Temple? what coſt was expended? what neat and cleanly proviſion was made for all the parts of that antient and legal worſhip. To remember us, ſurely, that though there be not ſuch holineſſe now to be aſcribed to publick places of worſhip, as was of Old; and although the main ſtreſſe of our ſervice lies upon the ſpirituality of our hearts, and ſincerity of our minds in drawing nigh to God; yet certainly that as to the very places where we now worſhip, there ought to be care taken for all decency and comlineſſe, ſo far as may not trend upon the border of ſuperſtition. If ſo be the very Rooms of our Houſes wherein we lodge and take our repaſt, cannot be endured to be offenſive by uncleanneſs. I… for our civil meetings, as in publick Halls and Senatories, men take the ſtricteſt care to have ſuch places ſwept and garniſhed: how much leſſe ſhould publick Oratories and Temples for the Congregations of the Faithful to aſſemble in, be turned into Garriſons, Priſons, or Stables. Furthermore,

We read concerning the Temple ((f)(f)Dr. Light. p. 3. 12. & Temple p. 191. as it ſtood in our Saviour's daies that all the Courts were curiouſly and ſtrongly arched under ground with double arches, one upon another: which was on purpoſe done to prevent any ſecret making of graves in any of the Courts of the Temple: much leſſe the Temple it ſelf. To(g)(g)Levit. 19.16, 18.Lev 19:16Lev 19:18 touch a dead body was a great defilment: or the bone of a man, or a gave. Such a perſon was to be unclean for ſeven dayes, and there were appointed many curious rites about his purification there obſervable. It ſhould ſeem in the dayes of our Lord, that ordinary burial places were without the gates of the Cities or Towns. As may be obſerved about Lazarus his grave, that Chriſt was not(h)(h)Joh. 11.30, 32.John 11:30John 11:32 yet come to the Town of Bethany, and yet was at or near the grave: but more particularly about the raiſing of the young man of Naim, who was(i)(i)Luk. 7.12.Luke 7:12 carryed out at the gate towards burial. The(k)(k)Mat. 8.28, 33.Matt 8:28Matt 8:33 Tombs likewiſe where among the poſſeſſed perſon converſed were without the City: Laſtly our Lord himſelf as he ſuffered(l)(l)Heb. 13.12.Heb 13:12 without the City, ſo was he buried. For(m)(m)Joh. 19.41, 42.John 19:41John 19:42 in the place where he was crucified, there was a Garden, and in the Garden a new Sepulchre of(n)(n)Mat. 27.60.Matt 27:60 Joſeph of Arimathea, and there was the body of our dear Lord intombed. Nay the Common burial place was in the Vally of Kidron, as(o)(o)Jeruſal. num. 204. Adrichomius relates. Now whereas we read of the Kings of Judah buried in the Garden of the Kings houſe: that was a particular Royalty, as among the Romans they permitted their chief and moſt noble Patriots or Generals to be buried in the forum, or other place deſigned within the Walls. As among the ancient people of God, ſo neither among the wiſer Heathens were Sepulchers permitted within their Cities, much leſſe in Temples. Plutarch in the clo…e of the life of Aratus, ſaies, that there was among the Sicyonians foreign, an antient Law againſt it. P. 1922. Edit. H. Steph. Tom. 3. And Petitus in his explication of the Athenian Laws, ſaies,(p)(p)Tit. 8. Pag. 495. Semper extra urbis pomoeria: that they alwayes interred without the limits of their Cities. As for the Romans the ancient Decem virate in the Laws of the 12 Tables commented upon by(q)(q)Cap. 3▪ Pag. 20. Kitterſhuſhius, this is one. Hominem mortuum in urbe ne ſepelito, neve urito. Bury not, neither burn a dead body in the City. Whereof that commentator renders 3 reaſons, 1. That a publick place ſhould not be tyed up by private Relig…on. For they did exerciſe ſome kind of Religious piety toward the places of their dead, The Lares, Larvae, and Genii or Ghoſts of the departed being eſteemed ſacred, 2. That the ſacred places of the City he not polluted: which agrees properly to our purpoſe, 3. Becauſe the Air is vitiated by the exhalations from dead bodies. In which point the Civillians would do well to conſult and recite the opinions p. 246of learned Phyſitians. To the ſame effect he mentions the Laws of ſeveral Emperours, as(r)(r)Henr. Salmuth in Panciroli. de reb. deperd. Tit. 62. p. 339. Hadrian, Antoninus pius (in Jul. Capitolin) Gratian, Valentinian, Theodoſius: who gave expreſſe charge, eſpecially the laſt, and ſent out Edicts againſt burying in Churches or Temples.

It ſeems alſo that the civil Law of the Romans had obtained among us here in Brittain in this matter: and had continued for many ages till the dayes of Cuthbert the 11 Arch-biſhop of Canterbury who obtained licence of the Pope of Rome to bury in Church-yards, as(ſ)(ſ)De preſul. Angl. p. 65. Edit. 1616. Biſhop Godwin expreſly mentions in theſe words [Hujus Pontificis precibus indultum à Papâ, ut in coemeteriis liceret mortuos ſepelire in civitatibus ſitis, cum anteà mos eſſet, cadavera extra pomoeria tumulanda deferre], At the requeſt of this Biſhop the Pope did grant leave to bury the dead in Church-yards, ſituate within Cities: whereas before, the manner was to carry them to burial into places without the Walls. Nay it ſhould ſeem that liberty was alſo given to bury in Churches themſelves at the ſame time; for this Arch-Biſhop was(t)(t)Antiq. Britan. p. 61. buried in his own Church: who died (as theſe 2 laſt cited Authours agree) A. D. 758. So that this undecent cuſtome (it ſeems) of inhumation in(u)(u)Weavers funeral Monuments. p. 8. Somner's Canterbury p. 232. Churches hath not bin in England but a little above 800 years, and began almoſt in the depth of Popery. Strange it is, that a thing to the Jews of old ſo abhorrent and deteſted; unknown to the Primitive Chriſtians; ſo ſtrictly forbidden by the Civil Nations in their Laws, ſhould obtain among Chriſtians: in it ſelf ſo unſeemly, to the living offenſive, to the dead unprofitable, unleſſe that we grant prayers for the dead to be availeable, a piece of worſhip fit for ſuch & as decent as the act of burial. It is ſomewhat inconſiſtent with them that place ſuch holineſs in Churches, ſo to pollute them with graves: for they are counted great pollutions in the Book of God. But I crave pardon for inſiſting ſo long upon this Popiſh abſurdity that is ſo riveted into mens minds by inveterate Cuſtome, that it's almoſt out of view of cure. For my part I think it a great mercy for perſons deceaſed to have comely and decent interrement, and according to their quality, both lawful and commendable it is to have Monuments of their Vertues erected over them: But why it may not be done in a place walled in for that purpoſe without the bounds of Cities, as of old it was cuſtomary, and is at this day at Newport and Yarmouth in the Ile of Wight, good preſidents for us: nay, and be leſſe ſubject to impaire, let others Judge. Sure we are, The Temple of Solomon, nor its Courts and Precincts, knew any ſuch matter: but all its pavements were preſerved in due Order and Method unviolable.

Hitherto have we traced the naked buildings of that glorious Temple of Solomon: It is now high time to ſurvey the Myſteries of the particular rarities ſet up in their due places within and without. Which with the gracious permiſſion of Gods holy Majeſty, begging the ſilver influences of mount Zion, I ſhall proceed to lay down in the ſucceeding Section.