and set under Ahaziah   8 Phadea under Athaliah and Joash being called Phedajah by Petavius 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same person 9 Zedekiah under Amaziah   10 Joel under Vzziah   11 Jotham under King Jotham 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 Vriah under Ahaz   13 Neriah under Hezekiah 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    14 Hoshajah under Manasseh  10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 Sallum under Amon. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  16 Hilkiah under Josiah  11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Azariah under Jehojakim 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 Serajah under Jehojakim 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  19 Jehozedek at the Captivity This last High-Priest called Jehozedek Jehozadak and Jozedek was carryed to Babylon being the son of Serajah and the Father of Jeshuah who assisted Zorobabel in the re-edifying of the Temple of God after the return of the Jews out of their Babylonian Captivity as may appear out of these places of Holy Scripture following viz. Ezra 5.2 Hag. 2.2 Zechar. 3.1 To conclude Ezra that famous Scribe so often mentioned in Scripture was the son of Serajah Brother to Jozedek and Uncle to Jeshuah the High-Priest Ezra 7.1 Now we shall endeavour to connex these several Lineal Successions of Priests which have been hitherto presented in these preceding Schemes or Diagrams in one Historical View after an orderly method declaring as clearly as may be the corruptions of several of the Authors and as far as the Lamp of Truth hath shined forth upon us do our utmost to chain them by several probable co-incidencies with the Holy Scriptures and afterward proceed to lay down the more ample story of the Temples duration and the various Transactions respecting it under the times of those Noble Kings that swayed the Imperial Scepter of Judah whose times are more famously registred in the sacred Writings of Scripture-Pen-men and accordingly more precisely made known to the diligent Inquirer into those Blessed Volumes But in the first place according to our proposal let us examine the Successions of the High-Priests who served in that sacred Function under the first Temple The Succession of the High-Priests under the first Temple 1 Zadok being the first High-Priest in the Temple and descended of Eleazar the son of Aaron was instituted and inducted into his Office by King Solomon Himself After that Abiathar of the Line of Eli and Ithamar had been displaced by that Royal King for taking part with Adonijah in his Conspiracy for the Kingdom This Zadok was the son of Ahitub and is corruptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Alexandrian Chronicle whose Lineal Descent will be more apparent and manifest by this Gâ—nealogical Scheme hereunto annexed Aaron Eleazar Josh 24.33 Phinâ—has Josh 22.13 30. Abishua Bukki Uzzi 1 Chron. 6.50 Zerahiah Merajoth Amariah Ahitub Zadok 2 Sam. 8.17 Ithamar Eli Contemporary with Samuel but how many persons were betwixt Him and Ithamar is not mentioned Hophni Phinehas 1 Sam. 4.4 Ahitub 1 Sam. 14.3 Ahijah 1 Sam. 14.3 Ahimelech 1 Sam. 22.11 Abiathar 1 Sam. 22.20 23.6 Ichabod 1 Sam. 4.21 There be that interpose betwixt Samuel's Eli and Ithamar three persons viz. Abiezer Buzi and Ozi but upon no warrantable grounds and therefore scarce deserve to be mentioned in this place Wherefore we shall proceed to our Temple-Priests 2 Ahimaaz the son of Zadok This person corruptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Alexandrian Chronicles was sent by Joab to carry the tidings of Absalom's death to King David 2 Sam. 18.19 23 27 c. 2 Sam. 15.27 36. He is mentioned in the Roll of the High-Priests recited in the Book of Chronicles 1 Chron. 6.8 and possibly may be the same person who marryed Basmath one of the Daughters of Solomon it being familiar for the High-Priests to link themselves with the Royal Family as is observable of Jehojadah in the Reign of Joash intimating the union of both the Kingly and Priestly Office in Jesus Christ who was prefigured by the High-Priests of Israel 3 Azariah the son of Ahimaaz 1 Chron. 6.9 4 Johanan the son of Azariah 1 Chron. 6.9 As to whom it is conceived that he might be the same person who is called by the name of Jonathan the son of Abiathar 2 Sam. 15.36 Where it is to be noted that both these are omitted in the Catalogues of Josephus Nicephorus Callistus Alsted and the Hebrew Chronicle cited by Petavius although mentioned by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Alexandrian Chronicle Nay none of these 4 first High Priests are found in the Register of Ezra The reason whereof is conjectured at by Dr. Lightfoot in his Temple Service to be because the Service in the Temple began not till the days of Azariah the son of Johanan as he expounds that place in the Book of Chronicles of his executing the Priests Office 5 Azariah the son of Johanan 1 Chron. 6.10 Ezra 7.3 In the former Text he is said to be the man that executed the Priests Office in the Temple that Solomon built in Jerusalem which I take to be thus understood sc that he was the first person who did execute his office in that place onely whereas his Predecessors had officiated in the days of David and Solomon not onely in the Temple but also in the Tabernacle at Gibeon 2 Chron. 1.3 and at Zion Others apprehend it to be meant of some notable act which he performed by virtue of his Office and apply it to that Azariah who thrust K. Uzziah out of the Temple But the great distance of times will not give way to that Exposition Seeing this Azariah if the two former be excluded from the High-Priesthood as to the chief Office might in the latter days of Solomon be of age sufficient after the Decease of his Progenitors to have performed his Work in the Temple even in that King's days and also in the Reign of Rehoboam and Abijah which was but twenty years and in some part of Asa's Reign For some do apprehend that Azariah and Johanan the third and fourth in this orderly nomination were of the Line of Ithamar and as Substitutes to Zadok and Ahimaaz might assist them as secondary Priests in time of sickness and separation from ordinary pollution according as it was usual whereof we have spoken before in the Office of the High Priests Now whereas they are called Sons in a Lineal Discent let 's remember that it is usual in Scripture for such persons to be styled by the name of Sonnes by virtue of some Office wherein men succeed or attend others If this be a real truth then the omission of the two former by Josephus and others will claim kindred with our
g 1 Cor. 10.25 Whatsoever is sold in the Shambles that eat asking no Question for Conscience sake Every thing that is wholesome or nutritive food certainly may be used h 1 Tim. 4.4 Every Creature of God is good and nothing to be refused If it be received with Thanksgiving It is evident that things offered to Idols and i Act. 15.29 things strangled are conjoyned in that place with blood where abstinence from it is commanded because of the Jews whose Communion with the believing Gentiles was interrupted by their liberty in those things As for things Offered to Idols the Apostle Paul counts it a meere indifferency k 1 Cor. 8.4 8. Rom. 14.3 20. unless in the case of scandall or offence to weak brethren Then indeed there is an Hypoheticall necessity imposed upon our abstinence for we must not by an unreasonable use of our liberty give occasion of offence unto others Then indeed we must not eat a 1 Cor. 10.28 For his sake that shewed it and for Conscience sake The Earth is the Lords and the fulness thereof But this question is more fully spoken to by Chamier Panstrat Cathol Tom. 3. lib. 15. c. 10. p. 528. Hornbeck Sum. Controvers lib. 11. de graecis p. 841. c. and Grosted our Countryman de cessat legal p. 134. c. with others who determine it in the affirmative that it is lawfull to eat blood so it be without offence or scandall to weak Brethren But I shall leave this and proceed to parallel the effusion of Blood out of the Sacrifice with Christs shedding his Blood upon the Cross He hath b Rev. 1.5 washed us in his Blood for our sins The Blood came out of the heart of Christ our Gospell Sacrifice to cleanse us from our impurities The Speare opened a passage into his brest that we might enter in at the doore of his Wounds and be healed by him and united to him This is the c Zech. 13.1 Fountain opened to the house of David and to the Inhabitants of Jerusalem for sin and for uncleanness Besides in every Sacrifice d Lev. 3.16 the fat was the Lords It is the best of the Creature and e Theophrast Charact. p. 249. perishes not so soon as the lean To signifie that we ought to give the choicest and most excellent of our services unto God The inwards also with the heart and reins were to be washt and then Offered to God by Fire we must cleanse our hearts and then dedicate them to God The Head also and the Taile or Rump were to be offered up to God the Head f Spelman Tithes p. 72. as principium the Taile as finis Actionis Both the principle and beginning of all our actions and services as well as the end must be consecrated to God The dung was to be cast away into an unclean place to shew that there is impurity in our choicest services and that we ought to fling it away when we approach and draw nigh to God All the filth and defilement of sin is to be removed as possible from all our approaches unto God But putting an end to Generals I shall descend to some particular Sacrifices which though they were various yet they did all in severall waies either allude to Christ or else to somewhat of our Gospell Services For as our judicious a Grosted de Cessat Legal p. 167. Grosted a great light considering the times wherein he lived doth observe Vt res una multis signis ita Christus multis Sacrificijs the same thing may be noted by many signs so Christ by many Sacrifices 1. Of the burnt Offering 1. The burnt Offering was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend because being wholly burnt it did ascend up to Heaven in smoak and vapour By the Septuagint it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole burnt Offering There was therefore a constant fire maintained upon Gods Altar to this purpose b Lev. 6.13 The Bullock Lamb or Kid which was thus Offered upon the account of the sinner did note our corruptibility even like the bodies of these Beasts obnoxious to the consuming wrath of God and the punishment justly due to us even to be tormented in the fire of his indignation And as the vapour ascended up to Heaven to cry for propitious mercy so it shewed the place from whence alone we can expect redemption and expiation for sin even from Heaven in the acceptation of Christs offering who was scorched in the fire of Gods wrath for sin Hereby likewise the meanes of obtaining pardon and grace are signified by the two properties of Fire Light and Heat The Light of Faith whereby the ancient Jewes did foresee Christ the promised Sacrifice and the Heat of ardent prayers breathed from the Altar of an inflamed heart whereby they did in the name of the foreseen and hoped for Sacrifice obtain the remission of sin Besides these were often reiterated for a constant memorial of the c He. 10.14 great Sacrifice once to be offered for the sins of many forasmuch as they were of themselves never able to purge the conscience from sin Fire was used in the consumption of these typical Sacrifices and what might that signifie Sometimes in Scripture it signifies d Grost ibid. p. 123. Virtutem Divinitatis nestrorum vitiorum rubiginem consumentis The force and power of the Divinity destroying the rust of our sins and vices as it is exprest in Deuteronomy saith our Grosted a Deut. 4.24 The Lord thy God is a consuming fire Sometimes it signifies Gods indignation as the Prophet Jeremy expresses it against unjust oppressors b Jer. 21.12 Lest my fury go out like fire and burn that none can quench it Sometimes it signifies the words of God proceeding from the mouth of the Prophets c Jer. 5.14 Behold I will make my words in thy mouth fire and this people wood and it shab devour them The words of the Law have the force of fire burning d Cramer Schol. proph 5 ta par p. 17. the hearts of men and stirring up in them the sense of the just wrath and fury of God against sin Now as the fire consumed the Sacrifices it noted the justly demerited wrath of God to consume us for our sins and was a type of the anger of God that fell upon Christ our Surety on the behalf of sinners * Cloppenb Schol. Sacri p. 62. c. It was anciently the token of the acceptation of their Sacrifices when fire came down from Heaven to consume them as in the Sacrifice of e Gen. 15.17 Abraham f Lev. 9.24 Aaron g Judg. 6.21 Gideon h 2 Chr. 7.1 Solomon i 1 King 18 38. Elijah It was unlawfull to use any other fire then celestial for when once God had answered by fire from Heaven the Priests office was to conserve it perpetually
both before and after Let us be excused then if we adhere to Montanus in this point that the Upper-Chambers there mentioned to be over-laid with gold are two Chambers of five Cubits a piece according to the quantity of the other Side-Chambers which being over the Oracle possibly were Repositaries for those things of Moses his Holy of Holies viz. such and so many as were not used by Solomon which was utterly unlawful surely to condemn to any profane use Of the Side-Chambers THere yet remain to be viewed and described the Side-Chambers of the Temple by way of Appendix to this Chapter as they were to the Temple it self Of the Situation In the first place let 's observe that there were no Chambers adjoyning to any part of the Porch For although the Text tell us 1 King 6.5 there were Chambers round about yet it explains it self when it sayes They were round about the House that is the Temple and Oracle 1 King 6.6 there being no mention of the Porch at all which apprehension agrees with the general consent of Writers Of these Chambers there were three Stories the nethermost whereof was five Cubits broad the middle six the highest 7. Of the Breadth Now how it came to pass that the highest Chamber should be the broadest the Text in our Translation renders an account thus For without Ibid. in the Wall of the House he made Narrowed-Rests round about that the Beams should not be fastned in the Wals of the House The Exposition of this place will clear up the different Measures of the Chambers thus The Wall of the Temple for five Cubits height above the ground was a Cubit thicker then it was in its height above those five Cubits So that at five Cubits height there was a plain parallel to the Horizon of a Cubit broad round about the Temple 1 King 6.10 or if you will call it a Seat of Stone whereupon one end of the Cedar-Beams of the Chambers did rest to bear up the Roof of the lowest or the Floor of the second Story Five Cubits higher from thence or at 10 Cubits height from the ground the thickness of the Temple Wall was yet a Cubit less and upon that second Seat thus made by a Cubits rebatement in the Wall rested the Cedars Beams for the Roof of the second and Floor of the third Story At 15 Cubits height from the ground the thickness of the Temple-wall was yet still a Cubit less then it was at 10 Cubits height which yielded a third Seat on which the Beams for the Roof of the third and highest Story were laid So then hence we learn that as the Wall of the Temple abated in thickness so the Measure of the Chambers increased in breadth that the lowest being five the second six the third did prove 7 Cubits broad and yet on the Out-side the stone-work of the Chambers was perpendicularly equal So that they made a shew to Spectators at a distance much like the lower Leads of our English Churches The height of the Chambers of the Temple Here also remember that we use the numbers of 5 10 and 15 Cubits for the Rebatings in the Wall at such heights meerly because Scripture is silent of the thickness of the Floors between Chamber and Chamber Whereas properly when the height of each Chamber is said to be five Cubits we must apply this to the inward content of the Chambers For though Temple-Writers generally tell us 1 King 6.10 that all the three Stories were 15 Cubits high yet we read no such thing in Scripture onely that each was five Cubits high Which that it is meant of the inward capacity is probable from the usuall Descriptions of the other Temple-Buildings as of the Porch Holy-place and Oracle whose Dimensions are onely proportioned to the inward part as is clear of the Oracle by the extent of the Cherubims Wings Besides from the quantity of a Cubit before-stated which I hope by divine permission more fully to demonstrate hereafter in another place If it be but a Roman-Foot and half or very near that point then the Beams and Boarding and Carved-Work will take up so much of each Story as that a very tall and proper man would almost touch the Cieling which would prove very unseemly in such Buildings Besides if the judgment of Arias and Villalpandus may be taken they raise the Top of the third Story to 18 Cubits and ¾ allowing a Cubit and ¼ for each Partition The number of Chambers belonging to Solomon's Temple How many Chambers there were appendant to Solomon's Temple Scripture doth not recite Ezek. 41.6 Antiq. l. 8. c. 2. But Ezekiel in his Visionary-Temple mentions 30 round about and Josephus instructed by Jewish Tradition acquaints us also with the same number in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He built round about the Temple Thirty little Houses Besides in the second Temple it 's clear there were just so many All which put together strongly incline me seeing the second Temple though much broader Yet was much of the same length with Solomon's to believe that their number was neither more nor less then 30. Wherefore as they were in the second so we shall be content at present to set them down 12 on the North 12 on the South and 6 at the West-end of the Temple that is four on a Floor on the North and South and two at the West The length of Solomon's Temple As to the length of each Chamber this is a certain way in case they were all of one Size to allot a fourth part of the length of the Temple and Oracle for each Chamber and its separation from the other on the North and South sides But at the West-end the just half Onely here we must in this distribution warily consider that the thickness of the Temple-walls conjoyned in the North-west and South-west Angles must extend the length of the Chambers as far as the thickness of the Wall did increase the outward Dimemtions beyond the inward of sixty Cubits commonly so computed Besides we must consider that the Contignation or Floorings of the Chambers themselves did meet in their own particular mutual Angle distinct from the Angle of the Temple-wal For if you observe the Ichnography of the Temple the Chambers and their own Out-walls meet in an Angle or else the Temple-Angle would be discovered Whereas they did circumscribe or close round about as you may see in the Area or Ground-plor of the Temple So then if you take the Measures thus fourty Cubits for the Holy-House three for the Partition as I shall mention anon my conjecture in the close of this Chapter Twenty for the Oracle six for the space parallel to the thickness of the Temple-walls and five for the space parallel to the Chambers at the West-end that they may fall into a just square It will then be apparent that the spaces for the Chambers on both sides and the end with
Chapter treating of the Temples Dimensions which may be perceived in the annexed Figures of that Sacred Building The Ground-Plot of the Temple CHAP. III. Of the Courts and Buildings about the Temple THere are various Opinions of the number quantity and form of the Courts of the first Temple Some hold that Solomon built but one Court and that 1 King 6.36 by the two Courts mentioned in Scripture we are to understand say they first the Priests Court which indeed they grant he built 1 King 6.36 and to be called the Inner-Court But by that called the Outer or greater Court they conceive we are to understand it of the Mountain of the House which lay wide and open Some hold there were two Courts built even by Solomon himself which in conclusion I believe will prove the truest Others there be that hold he built four though upon very improbable grounds As for the quantity of one or other I find as yet none peremptorily determining for indeed Scripture in that is fully silent For the form or fashion many hold that both Courts did compass the Temple on all sides round about which with submission I suppose after serious search will prove most correspondent unto truth Others are of a mind that the Priests Court did not compass the Temple but that the outer did Others think that neither of the Courts did compass the Temple but that both of them stood on the Eastside of the Temple one before the other Now all the Weight of this last Opinion lyes on poor Josephus his back wherein we shall with all modesty endeavour to clear that his words seem to be misapplyed to their purpose and afterwards I hope in some measure make it appear evident that there were two Courts or walled Area's in the time of the first Temple built by King Solomon and attested by Josephus himself to be round about the Temple But first let us lay this Rub gently out of the way by enervating that Opinion of two Courts one before another grounded upon misconstruction of Josephus The place cited for this fancy of theirs Joseph Bell. Judaic lib. 6 cap. 14. pag. 915. Edit 1634. Graecolat is de bello Judaic lib. 6. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which place because I would neither burden the Press or the Reader with the Greek at length I shall give it in English thus But the Temple was built as I have said upon a hard Mountain At first the uppermost Plain was scarce sufficient for the Temple and the Courts of the Altar The word here in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is taken for the Court of the Altar in this place and pag. 918. D. and expresly Josephus declares concerning David when God accepted his Offering after the Plague on Moriah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He determined to call the whole place i.e. of the Holy Mountain the Altar of all the people pag. 245. F. To proceed then in the recital of his words as follows For the Verge thereof sayes he was steep and precipicious But when King Solomon who also built the Temple had raised a firm Wall on the East side there was a Porch built upon the forced Bank of Earth But on the other sides the Temple lay naked till in after-times the people always adding earth the top became even and large Now in this citation the great stress of the question lies in the sense of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple was naked or open For the Explication of which words I beseech the candid and judicious Reader First of all to consider that Josephus doth not say The Plain was Not sufficient But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce sufficient Besides he doth not say The Hill but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smooth equall Plain at top without any the least declivity was scarce sufficient Whereas in truth it was the more fit and proper place for to build the Temple upon because of its praerupt declivities Which being framed into several squares superior each to other might yield a most pleasant and delicious Prospect not unlike the stately Gardens of that ancient Seat of Sir Edward Stradlings at St. Donats in Glamorgan-shire or any other of the like nature among the Palaces of our Nobles in this Nation For according to this projection of the frame of the Temples Situation the Courts and other Buildings might lye somewhat below it that so by graceful steps and ascents out of one Court into another the Temple might appear the more August stately and lofty to all Spectators But I mainly desire the ingenuous Reader to remember that Josephus is not here discoursing of Solomon's Temple ex industriâ but cursorily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the way onely Wherefore he is not here so much to be attended to as in those places where he makes it his particular work and business to describe the form and measure of Solomon's Buildings There you shall find him reading another Lesson If then any shall insist upon it and take his words here so strictly and rigorously I fear his provoked Ghosts will prove angry and engage fully against them by and by Yet however as to this very place the words immediatly going before shew that he was hinting at those mighty Foundations of four hundred Cubits deep in stone mentioned elsewhere fully which being raised up to their intended height by a perpendicular Line aggestions of Earth and Rubbish were added to the declivity of the Hill to make the Hill and the Stone-Foundations even Upon which Foundations Solomon raised a stately Porch called so in after-ages by his name Now immediately upon these words comes in the controverted passage But on the other sides the Temple was naked Of what was it naked of Courts and Walls as they would hence infer No sure the last thing he spake of was of Porches of such then we will grant the Temple was naked viz. As to such rare stately double Porches built on such vast and famous Foundations as were upon the East-side we may yield that the other parts were somewhat less splendid and famous Nay possibly at the first Work of Solomon the other sides might not be porched by him but that after he had finished his own and the Queens house it appears somewhat probable by Scripture it self that he porched both Courts round about as in after lines may more fully appear and therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly may be favourably interpreted of the first days of King Solomon that so we may salve Josephus his credit and reputation Which will else appear to be very infirm and lubricous We will not then construe him in that sense as if there were no ordinary Wall compassing the Mountain of the House or ordinary Porches inclosing a piece of ground which was termed the Outer-Court This according to Josephus himself we cannot grant For concerning walls and Porches round about we shall find our
which Gates were in the Walls of this Outward Court. Besides notwithstanding the Chel was not extant in Solomon's days yet under the first Temple it seems to be Pag. 95. which he endeavours to clear by an interpretation of that place where 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Rampart and Wall did lament By the Wall interpreting the Court-wall By the Rampart or Chell the space that encompassed it round about which were as it seems by this Text destroyed by the Chaldeans Moreover that these two Courts which Solomon built are not to be understood of the two parts of the Priests Court distinguished by a little Partition that the People might look over it will appear more evident by and by from the Gates and Watches of the Porters which were placed in the Outward great Court encompassing the Temple For so we find them exactly distinct in the Book of Chronicles where read 2 Chron 4.9 That King Solomon made the Court of the Priests and the Great Court shewing that a certain Court made by Solomon distinct from the Priestly Court and being compared with that was greater and therefore a comparatis called so as also because there was no more Courts then this except the Priests It is called The Great Court fitly expressing the demonstrative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text. Whence it appears that the Priests Court was the lesser Whereas if that small fore-mentioned separation in the Priests Court including a piece of ground by all descriptions less then the place where the Priests did minister in their Office should give Title to this great Court then the great Court so called in this Text would not prove so large as the lesser in comparison with which it received its denomination of greatness and so there will arise a fine contradiction in very terms Moreover that there must be laid out a very large Court without the Priests Court in Solomon's days 1 King 8.14 2 Chron. 6.12 may appear from the vast multitudes of People which were at the dedication of the Temple called All the Congregation of Israel no doubt all the males of all the Land according to the command of God for the Dedication was just in the same moneth with the Feast of Tabernacles How many hundred thousands were then present let men judge by Joab's Catalogue brought in to David at the numbring of the People to wit one million and 300000. valiant men 2 Sam. 24.9 which none will be so absurd to think that they could stand possibly within many such Partitions as were in the Priests Court and into the Priests Court it self they might not enter But then seeing we must place them without let 's observe after Solomon's prayer was ended that when fire came down from Heaven upon the Sacrifices the Scripture says that all the Children of Israel c. bowed themselves with their faces to the ground and that 's not all but 't is added upon the Pavement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely the Natural Earth but an Artificial Pavement from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stravit The place then which contained these many thousands of People was all paved with stone which is one usual ingredient into the making and consequently the describing of a Court that is an open place walled in and paved such as was this great and famous Court wherein these vast numbers of the males of Israel did now stand and worship falling down upon its Marble Pavements when they saw the Celestial fire descending from Heaven upon the Sacrifices As for the Gates and Walls about this Court we shall fetch them up by and by whereby to determine this Courts encompassing the Temple round about Secondly In the second place I shall endeavour to manifest even from Josephus himself whose Authority hath been hitherto so abused and wrested to countenance a contrary Opinion that there were two Courts compassing the Body of the Covered Temple round about and both built by King Solomon Pray then be pleased to turn to that place of Josephus his History where according to the proper series of Times Joseph Antiq lib. 8. cap. 2. p. 262 F. Edit Graeco-Lat Genevae 1634. Fol. discoursing of the Reign and Acts of King Solomon he givs in a large and ample account of the sumptuous building of the Temple in the eighth Book of his Antiquities and there when handling these matters of set-purpose you may read expresly recorded these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which words and the following may be thus translated But he compassed the Temple round about with a Wall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Countrey Language by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising it to the height of three Cubits to keep off the multitude from entring into the Holy Court and signifying admission to the Priests onely But without this Wall he built a Court in a four-square Plót of ground raising great and broad Porches and opening with High-gates Each whereof did look upon each of the Winds being shut with Golden Doors Into this Court all the People might enter that were distinct from others in their purity and observation of the Laws But this outward Court appeared unspeakably admirable nay beyond the belief of a mans own eyes For filling up deep Vallies such as for their wonderful depth it was not easie to look down to their bottome and raising them four hundred Cubits high he made the top equal to the heighth of the Mountain on which the Temple was built and so the outward open Court became equal in height to the Temple-Court that is its inward Court For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken for the Temple-building and the inward Court about it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that outward Court. Then he compassed that Court with a building of double Porches fastning the Pillars in the top of the natural Rock and the covering of them was adorned with a Roof of Cedar The gates also of this Outward Court were all made of silver Here you have Josephus in the orderly course of his History particularly handling the Buildings of Solomon and expresly relating first the compassing of the Temple with an inward Court The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compassed the Temple round about upon all Quarters with a Wall For so the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does undeniably import He shall be counted a person little tinctured with the knowledge of the Greek Language and poorly acquainted with Herodotus Thucidydes Polybius Plutarch or Strabo or any of the Greek Historians that shall attempt to deny it But as if that were not enough Josephus to make sure work addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Round about on all sides Onely by the way let us be wary that we do not hence infer that the wall was circular for by 〈◊〉 〈◊〉
as is delivered by many grave Expositors being assigned by David to be sung upon this Ascent Being entred we can find but five Gates in this higher Court of the Lord's House if Scripture be consulted 1 The East-Gate called the higher Gate of the Lord's House which was either new-built or repaired by King Jotham and is called 2 King 15.35 2 Chron. 27.3 as some think The High Gate of the House of the Lord. Though there is one place which seems to favour an apprehension that the high-Gate there mentioned was the same with Shallecheth or the West-Gate of the outward Court towards the King's house For if you observe 2 Chron. 23.20 The Scripture tells us that Jehojaedah with the rest brought young King Joash newly crowned in the Temple from the House of the Lord that is the inner Court where he was crowned and anointed neer his royal pillar as we have before observed and then being brought into the outward Court they came with him through the high-Gate into the Kings House where the immediate connexion of the Kings House seems to imply that the High-Gate so called of the Temple was that which was neerest to the Kings House There are two probabilities to strengthen this conceit First that it was called the high-Gate because situate on the highest ground of Moriah which was at the West end of the Temple so confessed by all Secondly the Eastern Gate though pompous yet it 's observed by Dr. Lightfoot that its Battlements were made low Temple service cap. 17. §. 2. that the Priest on the Expiation day on Mount Olivet might behold the Porch of the Temple Besides probably the Western Gate was built the more magnificently because of the royall entrance of the Kings But to proceed This Eastern Gate of the inner Court being thus as is conceived by most with whom we will not fall out magnificently rebuilt by Jotham had by reason of its new Erection the name of the New-Gate of the Lords House The Entry whereof was kept by the Fathers of the Levites who had there also a famous Chamber where of old time the High Court of Judicature Jer. 36.10 Ezek. 8.7 11. called the Jewish Sanhedrim did sit in counsell This Gate was called by the name of Nicanor under the second Temple Concerning which and the remaining Gates the diligent Reader may consult the forecited learned Author in his second Temple for a clear guide in these particulars In the South-Wall of this inward Court there were of old but two Gates that we yet find recorded in Scripture Jer. 20.2 1. The High-Gate of Benjamin because it stood on somewhat higher ground then the other and was called by the name of Benjamin because it stood in the Lot and Territory of that Tribe as the Temple with the Altar fully did This was called the Gate of Kindling under the second Temple 2. The lower Gate of Benjamin which stood in the South-Wall over against the Altar and was called the Water-Gate under the second Temple On the West-side of the Temple and in the Western-Wall of this Inner-Court De bello Jud. lib. 6. cap. 6. p. 916. F. there was no Gate at all So Josephus and all the Ancients speaking of the second Temple do fully agree Whence it clearly follows that the Western Gates must be placed as before in the wall of the Outward Court If the Supposition of the first Temple its being an example in its most considerable Buildings and Frame for the second to follow wherein most agree be built upon solid Foundations On the North there were two Gates in their Position exactly correspondent to the Southern 1. The Upper North-Gate opened upon the Body of the Temple and is called the Gate of the Lords House toward the North but tearmed the Gate Beth-Mokadh under the second Temple Ezek. 8.3 5 14. In which place the Women sate weeping for Tammuz as they are represented by the Prophet Ezekiel 2 The Gate of the Altar because it was right against the Altar and opposite to the lower Gate of Benjamin This is the lower North-Gate and under the second Temple was called Nitzotz Ezech. 8.5 or the Gate of the Song These are all the Gates of the Priests Court that are mentioned in Scripture under the first Temple which proves not that there were no more But onely gives us to conclude that no more are yet cleared up for our entrance into this Court. The Pavements The Pavement of both Courts with what stones it was laid is not clear That there was one in the great Court 2 Chron. 7.3 is very evident For the Text sayes All the People bowed themselves with their faces to the ground upon the Pavement and worshipped who were not admitted into the Inner-Court whereby it 's most probable that the Priests Court was also paved because of their various services that did require it It appears also very probable that the Priests Court was paved by that Relation of Ahaz his taking Sown the Brazen Sea from off the Oxen and setting it upon the Stone-Pavement Most probably in the same Court where it stood in its gallantry De bello Jud. lib. 6. c. 14. p. 916. C. 2 King 16.17 The second Temple had its Court laid with all manner of stones when as the Riches of the Nation was nothing comparable to what it was in the dayes of Solomon and therefore we may justly conceive that the first was far more transplendent in these Ornaments Each Court was made plain and even with ascents by steps out of the first into the second and out of that into the Temple Porch Under the second Temple there were 15 steps Id. l. 6. c. 14. pag. 917. B. as before is said out of the great Court at the East-Gate entring into the higher Court or that of the Priests Besides the advance out of that Court into the Porch was by 12 steps as is commonly conceived of the first in similitude and likeness to the second The Porches The Porches of each Court follow next to be spoken to For which purpose let 's see what may be the meaning of that place where it sayes 1 King 6.36 1 King 7.12 ver 10. that the Inner-Court was built with three Rowes of Hewen-stones and a Row of Cedar-Beams seeing that in the same manner also the outward Court was built according to the measure of Hewen-stones of ten Cubits and of eight Possibly ten long and 8 broad or some ten long some 8 long or else cubical Some understand that Text of Rowes of stones in the thicknss of the walls lying plain and even one with another parallel to the Horizon and Cedar-beames within the Stones for the inside of the Courts and Porches so Montanus Others understand it of three Rowes of Stones on upon another in height and Cedar beams at top So Ribera Some by this expression understand the Cloisters round about the Courts 〈◊〉 〈◊〉 〈◊〉 〈◊〉
used the sacred Leaves do not inform us The Figure of the Candlestick here presented is according to Learned Montanus his Conjecture upon the Mosaical Description We have varied in the Foot onely taking our pattern from the Figure of that Candlestick which the Roman Emperour brought from Jerusalem in triumph the fashion whereof in some good measure pourtrayed on Stone is as I remember yet remaining or very lately at Rome and drawn forth to the life by Villalpundus in that noble Book of his concerning Ezechiel's Temple Besides all this for the services of the Golden Altar the Tables and the Candlesticks there were many excellent Vessels of pure Gold made by Solomon which were appointed by his Father as an 100 Basons of Gold Bowls Ceâ—sers Cups Flowers Lamps for the Candlesticks Snuffers Spoons Tongs and all of pure Gold besides some Basons of Silver as may appear to them that will examine these ensuing places 1 King 7.49 50. 1 Chron. 28.13.17 and 2 Chron. 4.8 20 21 22. The two Pillars standing in the Porch of the Temple 1 King 7.15 Jer. 52.21 1 King 7.19 NExt in view come the two famous Pillars which stood in the Porch of the Temple and were for Matter Brass for Form Cylinders for Height 18 Cubits a piece for Compass twelve Cubits for Diameter about four Cubits which is conceived to be the meaning of that expression That they were four Cubits in the Porch that is the Chapiters were four Cubits Diameter and so the Brass Cylinder under them taking up so much ground-room in the Porch But some there be who would have the meaning to be this that the Lilly-Work which hung over the Pillars was four Cubits deep round about the Chapiters Indeed the Chapiters seem to be of an Oval Form for their Diameter in their middle was four Cubits and their Height five if we compare the 1 King 7.1.6 with the 19. ver For having declared the measures of the Pillars ver 15. He proceeds to describe the Measures Ornaments of the Chapiters tels us v. 16. that the height of each was five Cubits and then mentioning some of their Ornaments goes on to tell us that the top of the Pillars where they were placed was of Lilly-Work and that the Chapiters thus situated on the top of the Pillars which had a compass of Lilly-Work at their upper edge were four Cubits that is in their middle Dimetient Line and so were about twelve Cubits round like unto the Pillar beneath So that we may read and point the 19th verse thus And the Chapiters which were on the head of the Pillars of Lilly-work were in the Porch four Cubits that is did comprehend in the Line measuring their Belly as much as would take up four Cubits on the Floor of the Porch So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opus Lilli is by apposition to be construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput Columnarum and the other words Four Cubits in the Porch are to delineate the quantity of these Chapiters that stood on the Lilly-wrought head of the Pillars The Accounts for this Construction may be two-fold First because this Verse aimes not at the mention of the Lilly-work on the Pillars for if it did then were it superfluous to mention it again as a particular work by it self v. 22. Wherefore it seems that this verse aims rather at the Description of the Chapiters set upon that Lilly-work which are the principal things and so more nicely described the Lilly work being but an Ornament But Secondly if the hole of the Chapiter resting on the Pillar with this Lilly-work sustaining it were as large as the Pillar it self as is affirmed by some to let in the top of the Pillar and that this Lilly-work on the top of the Pillar in a circling Border stood out four Cubits in the Porch at the bottome of the Chapiter fastned to the top of the Pillar then will there arise twelve Cubits Diameter that is four of the Pillar and four on each side of this Lilly-work and so the pillars will be shut out of the Porch which was but ten Cubits broad 1 King 6.3 On the top of the Pillars then were two Chapiters of five Cubits higher then the Pillars with Nets of Checker-work and each Pillar had seven Wreaths of Chain-work with two Rowes of Pomegranates in each Row 2 Chr. 4.12 1 King 7.16 1 Kin. 7.41 Jer. 52.23 2 Chr. 4.13 2 Chr. 3.16 1 Kin. 7.42 2 Chr. 3.15 one hundred but ninety six onely could be seen by those that stood upon the Pavement of the Porch So that there were on both Chapiters four hundred goodly Pomegranates in all which were put upon Chains in two Rows Both Pillars joyned together in their measure were but thirty five Cubits high that is twice eighteen bating one Cubit because each Chapiter did sink half a Cubit within the Socket of the Cylinder for their fastning So that each Pillar with its Chapiter was twenty two Cubits and ½ high The Pillars seventeen and ½ and the Chapiter five Whereas 't is said each Chapiter was but three Cubits high 2 Kin. 25.17 Dr. Lightfoot pag. 61. c. it 's to be understood of the stately Embroidery and Ornaments of Net-Work Chains and Pomegranates which were at the beginning of the third Cubit Thus being fitted and prepared they were placed within the Porch the Pillar on the right side that is the South was called Jachin being the future Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilire He shall establish noting the fixedness of this pillar upon its Foundation 1 King 6.21 and that on the left hand or on the North side was called Boaz in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7.21 2 King 25.13 Rev. 3.12 being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong or potent from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strengthen or fortifie Denoting the strength and firmitude of that stately piece of Brass These famous Pillars though never so strong were broken in pieces and conveyed to the City of Babylon but Saints that are Spiritual Pillars in the House of God shall go no more out of that Heavenly Temple The Altar of Brass Of the Vessels in the Priest's Court. THe most useful of all the Spectacles in this Court and which fell under daily imployment was the famous Altar of Brass 2 Chro. 4.1 2 Chro. 8.12 Joel 2.17 1 Chr. 28.17 2. Chr. 4.11 1 King 7.45 Exod. 20.25 Deut. 27.5 Exod. 20.26 which was twenty Cubits long twenty broad and ten in height It s Situation was before the Porch that is full East of it whereon the Sacrifices were offered to God The place of it is confirmed by that passage of the Priest's weeping between the Porch and the Altar As to the Sacrifices we read of many Instruments that were made for them as Flesh-hooks of Gold also Pots Shovels and Basons of bright Brass Two things I would
add First that probably this Altar was made within of Stone but unhewen according to God's command and placed over with Brass Secondly That whereas God had commanded the Priest should not ascend by steps to his Altar and seeing this of ten Cubits was so high as far exceeded the stature of the callest High-Priest some think it was but three Cubits high as the Altar of Moses was where by the way take notice the ordinary statute of man being but six foot as Vitruvius and others have of old written that is about two yards of our measure and this Altar being but a yard and half we learn something of the quantity of a Cubit whereof otherwhere Now that it is said to be ten Cubits high it is to be understood say some in respect to the Court of the people which was seven Cubits lower then this of the Priests But I rather incline to think there was as under the second Temple an easie ascent by a declivity on the South side though not by steps The Brazen Scaffold Next succeeds the Brazen Scaffold whereof we have given no Icon or Pictural Figure because it was not of sacred use in it self 2 Chr. 6.13 Exod. 27.1 38.1 but onely served the King in his Temple-approaches unto God As to its Description then it was five Cubits long five broad and three high being exactly according to the proportion of Moses his Brazen Altar I cannot say 't was the same because the Text speaks expresly that Solomon made it for to stand upon and kneel in prayer at the solemn Dedication of the Temple Neither will I be peremptory that it stood in this Court of the Priests though these passages of Scripture seem to favour it First the Author of the Book of Chronicles acquaints us that it stood in the middest of the Court and that Solomon being upon it 2 Chr. 6.13 v. 12. is said to stand before the Altar of the Lord which Altar together with the Court and Temple he was now about to hallow with his prayers and sacrifices So that as the Altar of Incense is said to be before the Oracle and the Altar of Brass before the Porch that is East of them and nigh to them so this before the Altar stood East of it but nigh unto it Secondly The Scripture sayes that after prayer which was made upon this Scaffold He arose from before the Altar which implyes his nearness to it according to the usual Hebraism of that phrase 1 King 8.54 Now whereas it may be here objected that the King being no Priest might not enter into that Court. I answer though ordinarily he might not as some conceive yet upon extraordinary service it 's probable Solomon might and did Nay being at the Dedication to offer Sacrifices that is by mediation of the Priests service why might not he draw nigh to his Sacrifices as well as any private man in his particular time of offering up any Sacrifice to God 2 Chro. 7.7 Dr. Light-foot second Temple pag. 283. However in the placing of this Utensil I freely submit to the censure of the Learned in Jewish Antiquities as also whether Adrichomius in his Holy Land placing it in this Court pag. 161. annexing a citation of Hierom to that purpose is to be trusted in this particular an Author I confess ordinarily too magisteriall in his assertions To conclude It is supposed that the King's Pillar mentioned in the Sacred Story was annexed to this Scaffold whereon the King did sit or stand or kneel as occasion was before the Altar Of which you may read in the life of Joash and Josiah Kings of Judah 2 King 23.3 In the life of Joash it is particularly written that the King stood at his Pillar in the enâ—ring in 2 Chron. 23.13 that is near the entring into the Priests Court For if we carefully observe the 10th verse we read that the people with their Weapons were placed along by the Temple and the Altar round about the King and where should this be but in the Priests Court where the Covered Temple and the Altar stood Besides to remove one Objection these people verse 10. are called the Levites with their Weapons compassing the King verse 7. Besides after this when Athaliah was come into the House of the Lord that is the first Court verse 12. She looked and saw the King standing at His Pillar near the Entry of the second Court v. 13. and cryed I reason Treason Then Jehojadah brought the Captains of the Host v. 14. that were about the King in the Inner-Court out into the other Court and pursued Athaliah and slew her But I freely resign up this Conjecture to the Learned and diligent Inquirer The Brazen-Sea THe third Utensil to be mentioned is the brazen Sea sometimes called the molten Sea of Brasse a most rare and admirable piece cast in the clay ground between Succoth and Zarthan in the plains of Jordan For the matter 1 King 7.46 it was of pure bright Brasse For form Villalpandus following Josephus apprehends it to have been hemispericall In 1 King c. 7. p. 158 edit Meur 1 King 7.23 so doth Procopius Gazeus in his notes upon the Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this agrees Torniellus in his annals c. which conjecture they conceive to be favoured and countenanced by that expression of Scripture which tells us that it was round all about But some more properly expound that expression of the brim onely whereas beneath it might be foursquare because we read of twelve Oxen on which it rested Every 3 Oxen faceing each of the four winds and having their hinder parts inward under each square of the bottom of this great Vessell and thence do conjecture that for three Cubits high it was foursquare and for the 2 highest Cubits it was round Petrus Commestor in his Hist Scholastica hath yet another conjecture about the externall form of this Vessel in Reg. l. 3. c. 18. viz. That in its descent from the brim it was continually narrower by degrees to the very bottom So that in its fundus a line of ten Cubits would compass it about Whence he learnt it or how he can prove it he doth not mention If either of these opinions should prove true then Villalpandus his inference of the measure of the Hebrew Cubit deduced from the comparison of the cubitall dimensions of this Vessel with and proportion to the number of Hebrew Baths contained within it will be greatly weakned We will not yet at present bid an utter farewell to Villalpandus his Cubit raised from his apprehension of the figure and shape of this Vessell as sphaericall Although it doth not consist with the Quantity of a Cubit or a Bath deduced from other foundations On which as a more certain ground we may build the Extent of the cubitall measure and the capacity of this Vessell according to the method proposed by Agricola in his Tract De restituendis Ponderibus
close to him with the curious Girdle of the Ephod Lev. 8.7 of Gold Blue and Purple of Scarlet and fine twined Linnen 6 The next thing is the Breast-Plate of Judgment made of cunning-Work just like the Ephod It was four-square being a span each side of the square and it was doubled that is the cunning-work of Gold and Blue and Purple and Scarlet and fine twined Linnen was double that it might be the stronger to bear the stones Exod. 39.9 In it were set four Rows of Stones In the first Row was a Sardius a Topaz and a Carbuncle In the second an Emerald a Saphire and a Diamond Exod. 39.13 In the third a Ligure an Agate and an Amethyst In the fourth a Beryl an Onyx and a Jasper 13 in all each engraven in order with the names of the 12 Tribes of Israel and each was inclosed in Ouches of Gold In the four Corners were Gold Rings The uppermost Corners had two Ouches of Gold two Gold Rings and in them fastned two Golden Chains of Wreathen-Work one at each end which Chains reached up to and were fastned in the two Golden Ouches of the Shoulder-pieces of the Ephod At the two lower corners were two Rings of Gold also which had a Lace of Blue running through them to fasten the Breast-Plate therewith to two other Rings that were set in the Ephod beneath 7 After this there was placed in this Breast-Plate of Judgment Exod. 28.30 the Vrim and Thummim that they might be upon the High Priests Heart when He went in before the Lord to bear the Judgment of the Children of Israel upon his Heart before the Lord continually Some think those words were written Some think there was either two other Stones or pieces of Gold and indeed they knew not what Others think there was nothing added onely it signified the meaning of the 12 Stones that when the Children of Israel or any particular Tribe or the King or any other should enquire the Mind of God then they should receive an Answer from the High Priest in the Name of God which Answer as to future things should be as Vrim that is as Light clear and perspicuous and either concerning past present or future should be Thummim that is perfect and full of all Integrity and Truth As to which it is conceived that when the Lord did answer Positively and Affirmatively the Stones did shine most radiantly but continued in their common hue upon the Negative There is this Reason urged by some Why they did not note any new material added to the Breast-Plate because when Moses relates the making of things according to the given Pattern we read of no such thing made Exod. 39.32 Lev. 8.8 though the Text says expresly that all was done that the Lord commanded Moses yet in Leviticus it says He did which I leave to mature consideration 8 The Mitre lastly was put upon his head and upon the Mitre a Holy Crown of Gold and on the Fore-front of the Crown a Plate of Gold which was fastned to the Mitre with a Blue Lace and on that Plate was engraven as on a Signet these words HOLYNESSE TO THE LORD The inferiour Priests in their order and the High Priest according to His Superiour Dignity being thus set forth in their goodly Array were afterwards anointed with Holy Oyl consecrated and sanctified by the blood of some Sacrifices and so were prepared for the Services of the Temple in the next Chapter CHAP. V. Concerning the Solemn Worship and Service of GOD in the Temple THis Chapter might be distinctly methodized and accordingly handled either as the Worship hath respect to the various Persons or Officers employed in several Sacred Functions Or secondly as to the different Solemn Times of Service and Worship in their Mysterious Solemnities Or thirdly as to the various Sacrifices and Offerings commanded by God to smoak upon His Holy Altar All which Particulars we shall crave leave in as brief a manner as possible to exhibite in their due order and method in three distinct Sections following SECT I. Of the Temple Officers their Names and Employments IN the first place we shall speak of the different sorts of Officers about the Temple which are particularized under five several Names in Scripture viz. Priests Levites Singers Porters Nethinims The Priests are distinguisht into the chief Priests and the other interiour Priests of the 24 Courses Of the chief Priests Ezra 7.24 The chief Priests were two the High Priest and his Second the High Priest was by the Appointment of God that Person who was the Lineall Heir in Aaron's Posterity the eldest living that descended in the most direct Line from his Loins His Office was mainly upon the Expiation Day being the 10th of the 7th Moneth to perform the Solemn Rites of that Service in entring the Holy of Holies not without blood and to persume the Oracle with fragrant Incense Exod. 30.10 Lev. 16.34 Heb. 9.7 Unto which Josephus adds that He assisted in the Work on every Sabbath De Bell. Judaic l. 6. c. 6. p. 9 18. F. in every New-Moon and every Solemn Festival as may appear out of the 1 Chron. 6.49 The second Priest was the most eminent among the rest who in case of Sickness Pollution or other Emergency befalling the High-Priest did supply that Office Therefore is it that some think Moses of old to have beâ—n a substitute to Aaron seeing Scripture doth expresly call both of them the Priests of the Lord Ps 99.6 We read moreover that Moses did officiate in the Priests office at the consecration of Aaron his Brother Levit. 8. Howexer it be wee find for cerain Eleazar and Ithamar c. usually put together in the Days of Moses Hophni and Phinehas in the old Age and blindness of Eli. Zadock and Ahimelech in the days of David 2 Sam. 8.17 Chap. 15.35 2 King 25.18 Luke 3.2 and afterwards Zadeck and Abiathar Serajah the chief Priest and expresly in so many terms Zephaniah the second Priest in the time of Judah's Captivation by Nebuchadnezzar And lastly in the days of our Saviour Annas and Caiphas are called the High Priests not that there were two in that great Office at once as some have conceited through the Jewish Corruption of the Commandements of God at that time but that the one was a present help and constant substitute to the other in case of necessary detention from his actuall service Of the Ordinary Priests The ordinary Priests were such as sprang from the Loins of Aaron and were in a Collateral Line of Kindred allied to the High Priest which were all Levites as flowing from Levi who was the Abavus or Great Grand-Father of Aaron But being separated from the rest of the Levites for some more immediate service unto God are generally termed Priests whereas the term of Levite is restrained to all others of the Posterity of Levi besides the Line of Aaron These Priests for the more easie
and that is what Glebe Lands the Officers of the Temple enjoyed 2 But did these persons with the Revenues of their Lands 2 King 12.4 Exod. 30.13 find for Sacrifices or Reparations No such matter We find a constant Tax laid upon all the people which is called the money of every one that passeth the Count. And what that was may be read in Exodus to wit half a shekel for every Head throughout Israel at any general Muster least the Plague break out upon them which Tax-money Antiq. l. 7. c. 10. p. 244. David having forgotten sayes Josephus to take at his numbring the People was the cause of that sore and sudden Plague at that time 3 There was the money that every man was set at 2 King 12.4 Neh. 10.32 De Bell. Judaic l. 7. cap. 26. Num. 18.21 Lev. 27.30 c. which in Nehemiah's time was a yearly Tax of the third part of a shekel for the service of the House of God and as it seems by Josephus there was an Annual Tax of two Attick Drachmes equal to half a shekel according to him which being formerly paid by every man to the Temple was afterward imposed upon the Jews for the Capitol at Rome Fourthly They had the Tenth of all the Land even of the Increase of the Seed of the Fruits of Trees of Herds and Flocks c. Mr. Selden observes in his History of Tythes Cap. 2. § 4. p. 17. that this Revenue was far more then the Tenth For as he hath there computed it of six thousand Ephahs of Corn supposed to be the Burden of such a man's Land when all the Deductions for the Sanctuary were taken out there remained but four thousand seven hundred seventy nine to the Owner So that he paid 21 Ephahs above the fifth part of his reaped quantity for there were one thousand two hundred twenty one Ephahs paid to the Temple Concerning this and many other of these Revenues assigned to the Levitical Tribe be pleased to peruse what is learnedly observed by Dr. Edw. Reynolds on Psal 110. p. 478. c. And Mr. Weemse on the Ceremonial Laws p. 123 c. Exod. 23.19 Ezek. 44.30 Num. 18.12 c. Deut. 18.4 Neh. 10.35 c. Ezek. 44.29 Numb 18.9 c. Fifthly They had the first fruits of all things and that of the best of Oyl Wine Wheat Men and Beasts Some things whereof as the first of men and of unclean Beasts were redeemed with Money five shekels for every head and paid to these Officers Nay they had the first of the Fleece of the Sheep and of the Dough c. The quantity of this Offering of the First-Fruits was not to exceed the 40th part not to fall beneath the 60th part of those fruits as it is observed by Ribera out of Hierom upon Ezek. 45. See Ribera de Templa lib. 3. cap. 2. Sixthly For Offerings of the Meat-offerings Sin-offerings or Trespass-offerings the Heave-offerings or Wave-offerings were all given to them Seventhly All Vows and Free-will offerings and all hallowed or dedicated things were theirs also Eighthly They had some shares in all Sacrifices Num. 18.18 Deut. 18.3 Lev. 7.8 Weemse Vol. 3. p. 123 c. except the whole Burnt-offering as particularly the right shoulder and the Breast the two Cheeks and the Maw and the skin of every man's Burnt-offering All which Portions may be more amply learned out of Mr. Steph. Nettles Answer to Mr. Selden about Tythes pag. 120. and Mr. Weemse a Learned Divine of the Scottish Nation Ninthly There was none of the Children of Israel that came up to Jerusalem before the Lord at the three solemn Festivals that durst come up empty-handed it being God's strict command Exo. 23.15 that they should bring some Gift or Offering to his Majesty All which was received by these Officers Tenthly The recompences of many Injuries came also into their hands Numb 5.7 8. which was the principal and the fifth part besides Eleventhly We must also remember this that no Priest Levite Singer Porter Nethinim that is the Gibeonite the Drawer of Water Ezra 7.24 c. or any Minister of the House of God did pay Contributions as to civil Affairs or Exigencies For it was not lawful to impose Toll Tribute or Custom upon them which indeed was but rational because the Priests lived upon the Bounty and Alms of the people by God's Appointment Antiq. l. 3. cap. 11. p. 96. l. 4. c. 4. p. 108. In the 12th and last place we shall add what Josephus tells us that they were free from all Military Service unless it were to blow the Trumpets as was observed before These are the Particulars of the Revenues and Duties incumbent upon the people for the Temple and its Officers which was a noble and splendid maintenance befitting such a Royal Priesthood Indeed it was convenient they should have sufficient lest wanting Necessaries they should be compell'd to imploy themselves in sordid Affairs for maintenance of their families and support of their Posterity and so should negligently handle Divine Matters Nay it was proper they should have a plentiful maintenance that they and their Temple-Services might not be obnoxious to the contempt of mean and unworthy persons such as is the generality of the Comminalty who esteem neither Magistracy nor Ministery if not attended with Honours and Revenues above the Vulgar Sphere Wherefore the All-wise Majesty of Heaven contrived most amply for this His Ministeriall Tribe that waited upon His Altar For if you put all the fore-mentioned sums together there will arise a Revenue for the Temple and its Officers above four times as much as fell to the Lot of tho richest Tribe in the Land of Canaan Let us to this purpose view the numbers of the Levites compared with the rest of the Children of Israel in Moses's time when all these Revenues were appointed them Numb 1.45 46. Dr. Edward Reynolds on Psal 110. p. 477. First of all we read that the number of the Males of the Children of Israel was 603550. from twenty years old and upward Now we may safely conjecture there were half as many more under twenty if not full out For where one man out-lives twenty years many times two for one dye before that age it may be more if the Providence of God in that kind were exactly attended but let us give in but half that is 301775 persons which makes the whole sum to be 905325 the sum of the other Tribes But all the Levites being numbred from a moneth old and upward arose but to a sum of twenty two thousand Num. 3.39 By which if you divide the fore-going number of the people the Quotient gives you so that the Levites were not equal in number to the 41 part of the people Now one would think they could expect in Equity but the one and fourtieth part of maintenance that arose from the Revenues of the Land of Canaan But you will find they
Conjecture and also help to fortifie it concerning their not being the chief High-Priests but as secondary assistant to 1 Chron. 6.9 10. and contemporary with the former Yet seeing Scripture terms them as lineally begotten one of another in an orderly way of Generation I shall not be peremptory but leave the Knot to be solved by abler Pens 6 Amariah the son of Azariah 1 Chron. 6.10 Ezra 7.3 who is expresly recorded to have been chief Priest in the dayes of King Jehoshaphat and to have been over the Jews in all matters of the Lord 2 Chron. 19.11 which some apprehend to be meant of his being of the Sanhedrin or Great Council at Jerusalem Part of his time was spent probably under the Reign of Asa likewise and that he continued in this Kings days for some time He is the same person probably who by Josephus and Nicephorus is called Joram and by the Hebrew Chronicle Jehojarib though transposed out of his due place especially since we read of one Jehoram at the Helm of the Priesthood in Jehoshaphat's time Now seeing this Joram is recounted by Josephus 2 Chron. 17.8 as the fourth from Zadok inclusively having omitted Johanan and Azariah the second The last if the fore-mentioned Conjecture should prove true concerning Johanan that he was the son of Abiathar and that the Line of Ithamar was re-introduced to their former dignity though not to the supreamest place might then possibly fall in contemporary with Ahimaaz and Azariah the first For many times as we have hinted we find two High-Priests coupled together though one of them had the greatest preheminence whereby Scripture and Josephus might be reduced to a tolerable agreement especially since there be some probable apprehensions that Azariah the second of that name in the Series of nomination might have officiated in the latter days of King Solomon according to the sense of Dr. Lightfoot in his Temple-Service Chap. 4. Sect. 2. Pag. 24 25. line 1 and 37. which assertion would prove very strange if he were the fourth in order from Zadok in the beginning of the Temple-Work in Solomon's days especially since Amariah who is expresly recorded to have been his Successour is definitively laid down in Scripture as we have said in the execution of his Office under the Rule and Dominion of Jehoshaphat the 4th King after Solomon there being about sixty one years from the last of Solomon's reign to the first of Jehoshaphat's To conclude then whereas it might be objected that Johanan and Azariah the second who are not produced by Josephus and others are distinctly mentioned in Scripture as begotten by the precedent and so to be termed their sons either we may imagine them to have been but of small duration in a successive Line or rather that they are so termed onely Jure Officii being indeed but Surrogates to the others with whom they were co-incident in time in several necessary cases seeing it is sufficiently known that those who were not natural sons are yet styled by that name upon account of their succession in the Government which will evidently appear by comparing together Matthew and Luke Mat. 1.12 Luk. 3.27 the two Evangelists and several other places of Scripture 7 Ahitub the Son of Amariah 1 Chron. 6.11 12. Ezra 7.2 who is called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Nicephorus plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who likewise expresly lays down the Character whereby to know him Niceph. Callist Eccl. Hist l. 2. c. 4. consonant to the Scripture it self that this is the very man that lived one hundred and thirty years and flew Godoliah that is in Scripture-Language Athaliah the Queen which name and story evidently points at Jehojadah the High-Priest Uncle to King Joash and is termed also by Petavius in his alleadged Chronicle Jejadah in distinct words being the same person doubtless who in that confused Chronicle is set the fourth in number and called Jehoahaz from whence Josephus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted who for his great care of the Temple and Worship of God and the wonderful Reformation effected in his days 1 Chron. 9.11 Neh. 11.11 is styled The Ruler of the House of God 8 Merajoth the son of Ahitub This person though omitted in the 1 Chron. 6.12 yet is particularly mentioned in 1 Chron. 9.11 and in Nehem. 11.11 Now if Ahitub before spoken of be indeed that Godly Jehojadah as it seems very probable then this Merajoth will prove to be the slain Zechariah or some Elder Brother of his who succeeded Ahitub in the latter days of Joash the King He is called by Nicephorus the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain for his Zeal to God which shews the corruption of his name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is also called Merajoth and was the same with Holy Zechary as is attested by the fore-cited Chronicle which places Jojadah and his two Sons Zechariah and Phedajah contemporary with Queen Athaliah and King Joash Josephus in his Greek Copy names these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jehojadah and his two sons Zechary and Phedajah who were slain at the Commandment of the King Selden's Copy of the Seder Olam Zuta places Jehosaphat Jehojadah and Phadea successively wherein admitting one transposition Jehojadah being placed first Jehosaphat may be put for Zachariah his Son expresly named in Petavius his Copy where the name of Jehosaphat is deficient it being common for one person to have two names among the Hebrews 9 Zadok the Son of Merajoth 1 Chron. 9.11 Nehem. 11.11 This High-Priest is styled by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Callistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the often-recited Chronicle in plain terms Zedekiah agreeing very near with our Zadok and is very probably the same man who was Father in Law to King Uzziah and did in such an eminent and zealous manner thrust his Son in Law out of the Temple 2 Chr. 26.20 when usurping the Priests Office and is called in the Text mentioning that Fact by his proper name Azariah the chief Priest but presently in the beginning of the twenty seventh Chapter is supposed to have his name altered by the Spirit of God and called Zadok from that his courage in an act of exemplary Justice and Righteousness and accordingly so recorded to after generations by this name of Zadok in the Babylonian Registers of Ezra the Scribe This very Fact is mentioned under the name of a second Azariah in Nicephorus the Patriarch's Catalogue Who is called by the Alexandrian Chronicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the annexion of another called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us that they lived under Athaliah and Joash which passage plainly carries in its very Forehead the corruption of that Author in placing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here viz. after Zadok who was the famous Jehojadah or Ahitub and
likewise in placing Zadok under Athaliah who was under Vzziah Before we come to the next it is to be remembred that Josephus interserts two more Priests called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Chronicle Joel and Jotham The first being placed in the daies of Vzziah the other of King Jotham But who they were or where and how to insert them Scripture yields no light that I have yet discerned 10 Vriah whom some think to have been of the line of Ithamar and exalted to this dignity by ungodly Ahaz who though he be not mentioned in the Genealogies penned by Ezra being omitted as some guess because of his idolatrous obsequiousness to King Ahaz about the Altar of Damascus yet we have a certain record of his name and time he being exprest again and again in the book of Kings 2 King 16.11 15 16. With whose Scripture-name Josephus doth clearly agree calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and more particularly Nicephorus expresly recording that he lived in the daies of Ahaz and Hezekiah and is supposed to be mentioned Esai 8.2 11 Azariah another High-Priest succeeds though not exprest by name in Ezra or in the book of Chronicles chap. 6 or 9. Yet have we famous mention of him by the Title of chief Priest and Ruler of the house of God 2 Chron. 31.10 13. in the daies of Hezekiah of blessed memory and likewise that he was of the house of Zadock being in Josephus corruptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chronicle Neâ—iah which claimes him as contemporary with Hezekiah Here in this place there intervenes another High-Priest cited by Josephus under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that Hebrew Chronicle Osaiah and in Selden's Copy Hoshaiah which is probably a grand mistake interverting the order and inverting the name of Jehojadah before mentioned For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably is the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sixth in the Alexandrian Chronicle who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Callistus Osaiah by the Jewish Chronicle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Josephus in the fifth place All conspiring either with the true or corrupted writing of the name of Jehojadah Otherwise concerning this man's line there being no Scripture-light to me apparent I shall remit him to his Authours till clearer times Moreover we must not here forget the two High-Priests inserted by some Authors as followeth First by Nicephorus the Patriarch in his Chronography set forth by Scaliger An. Do. 1606 together with Eusebius his Chronicles and printed again A. D. 1658. pag. 307. of the greek Copy and again in another Edition at Paris 1652 wherein he is called Arch-Bishop of Constantinople pag. 407. I B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrupted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Shallum the next High-Priest in order In the Epitome of Chronicles likewise being another Tract set out by Scaliger pag. 240. and supposed by some to be an Alexandrian Chronicle we read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which Authours some have been imposed upon to apprehend that Somnas or Sobnas as also Eliakim were High-Priests in the daies of King Hezekiah 2 Kin. 18.18 Isa 36.22 Whereas indeed Eliakim the Son of Hilkiah was no other then the Ruler or Steward of the Kings Houshold and Shebna the chief Scribe or Recorder as appeareth by the royall History of the Kings of Judah Without all doubt both these Writers were deceived by a misapprehension of the Prophet Isaiah Isai 22.21 who mentioning the Robe and the Girdle of Eliakim might give occasion to conceive of them as High-Priests Especially since the Text saith they were oâ—er the House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they misconstruing the King's House for the Temple Concerning which you may be more satisfyed in Seldens discourse De succes Pontif. Ebrae c. 5. p. 142. For in one verse of Isaiah the vulgar Latine calling Shebna Praepositus Templi Isa 22.15 the Provost or Ruler of the Temple the sequacious pens of Popish Authours not daring to start from it for fear of the forked curse of the Tridentine convention have followed this old and blind Error as is well observed by Dr. Rainolds pag. 78. in his conference with Hart concerning that inconsequent Argument of the Pope's supremacy drawn from one High-Priest set over the Jewish Church during that oeconomy To let then these Popish dreams alone to their wilfully stupified brains as given up by God to believe lies we will proceed to the rest of the High-Priests mentioned in Scripture-Records 2 Thes 2.11 12 Shallum called the son of Zadok in 1 Chron. 6.12 and Ezra 7.2 and Meshullam in 1 Chron. 9.11 In Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Niceph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is probable this man was not the immediate son of Zadok because Azariah before him is said to have been of the House of Zadok as if he neither had been the next immediate successor But might have had Uriah as his Father betwixt him and Zadok according to the Scripture-History of the sacerdotal function unles it should refer to Solomon's Zadok But we submit the whole to candid Judges onely remembring that this man is generally conceived to have spent most of his daies under the reign of King Manasseh who little regarded the worship of the Temple Huldah the Prophetess is call'd the wife of this High Priest by the Alexandrian Chronicle p. 24. 13 Hilkiah the son of Shallum 1 Chron. 6.13 and 9.11 Ezra 7.1 2. Neh. 11.11 This man is famously known to have been in the daies of Josiah 2 Chr. 34.14 2 Kin. 22.4 23.4 Strom. l. 1. p. 240 241. edit Heins 1616. a great coadjutor of his in that honoured and most memorable Reformation of God's Worship and solemn Service Whereto all Computators do freely give in their Suffrages Concerning whom Clemens Alexandrinus adds further that he was the Father of the Prophet Jeremy with which opinion concurs the Alexandrian Chronicle 14 Azariah the son of Hilkiah mentioned in Scripture in 1 Chron. 6.13 and 9.11 Ezra 7.1 But omitted by the three forecited Catalogues yet having a threefold evidence from Scripture we have accordingly so fixed him Yet Josephus in his History of the Jewish Antiquities bethinking himself Lib. 20. c. 8. p. 700. D. asserts that there were eighteen High-Priests from the building of the Temple to its first dissolution which number cannot be fetcht out of his Catalogue unless this Azariah be admitted for one To whom also as to the number of eighteen agrees our common Egesippus which goes about the World as his concerning the destruction of Jerusalem 15 Seraiah the son of Azariah 1 Chron. 6.14 Ezra 7.1 He is called by Nehemiah's Register the son of Hilkiah Neh. 11.11 though it seems apparent by the Scriptures affixed
to Azariah that he stood not in so immediate a relation to him But this place of Nehemiah possibly might give occasion to the three Authors to omit Azariah whereas this person is called by Josephus and Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 25.18 21. and is reported to have been slain by the King of Babylon at Riblah 16 Jehozadak the son of Seraiah the Father of Jeshua mentioned by the Prophet Zachary and Brother of Ezra the Scribe called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chro. 6.14 15. was carried captive to Babylon by the armies of Nebuchadnezar with whom ends the Line of the Priest's during the first Temple So that according to this view of the Succession of the High-Priests intended for the enodation and untying of some former difficulties in the Historicall relation of the Jewish High-Priests in some measure I humbly conceive there needs no such vexatious and perplexing figure as a Metathesis to be introduced seeing the apprehended mislocations wherein we ought to be extreme sparing of imposing upon any Scripture without urgent necessity and clear Testimony from other places may be now more safely laid aside and the Chronicle vindicated to its purity in a regular procedure with its names According to which having examined severall Authors the severall High-Priests of the first Temple may tolerably well synchronize with the Kings of Judah in this Method following 1 Zadok 2 Ahimaaz 3 Azariah with King Solomon 4 Johanan with King Solomon 5 Azariah with the latter end of King Solomon's reigne Rehoboam Abijah and the beginning of Asa 6 Amariah contemporary with the greatest part of Asa's reigne and some part of Jehoshaphat's 7 Ahitub or Jehojadah who lived one hundred and thirty years probably did concurr with the latter part of Jehoshaphat Jehoram Ahaziah Athaliah and part of his Nephew Joash 8 Merajoth so called in the Babylonian Register but probably the same with Zachariah in the reigne of Joash 9 Zadok with Joash Amaziah and his Son in Law Vzziah 10 Vriah in the latter end of Vzziah Jotham Ahaz and the beginning of Hezekiah 11 Azariah during the greatest part of the reigne of Hezekiah 12 Shallum in the daies of Manasseh 13 Hilkiah supposed by some to be in the latter part of Manasseh's time all Amon's and the most part of Josiah 14 Azariah in the end of Josiah Jehoahaz and Jehoiakim's daies 15 Seraiah in the time of Jeconiah and Zedekiah and was then slain at Riblah 16 Josedek At the end of Zedekiah's reigne who was carryed captive to Babylon after that the holy Temple was laid in rubbish The more compleat Story of which most famous building as to the various accidents which befell it shall now follow while it continued under the reigns of the particular Kings of Judah Before we conclude this present Chapter we shall give in an Historicall view of the state of the Temple during the severall Kings of Judah according to the various changes related in holy Scriptures under which it laboured together with the year of the World according to the Annals of the most learned Primate of Ireland The state of the Temple under Solomon the royal Founder of that glorious Pile Anno Mundi 3000. 1 King 11.9 THe Divine History presents to our view in the first place a very sad Relation concerning Solomon himself to whom the Lord God of Israël had twice appeared viz. that in his old age he should affront the Temple-Worship 1 Kin. 11.7 by the Erection of Heathenish Idols on Mount Olivet the Hill over against Jerusalem in the full view of the habitation of God's sacred Majesty For there he fixed a seat for Moloch or Milcom the abomination of the children of Ammon so called from the Kingly power of that damnable Statue inspired by the Divell over the hearts of stupid Idolaters Nay he was not ashamed to prepare a high place for Chemosh which it seems by the History of Jephthah was also the God of Ammon Judg. 11.24 Being also excellently styled in the Sacred Leavs the abomination of Moab because of those horrid and libidinous Rites performed neer his dunghill Throne His denomination being taken as some observe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palpare a thing not fit to be explained The reason why the ancient Heathens did worship this Chemosh Hos 9.10 together with Priapus of Baalphegor that shamefull Idoll and others of the same Litter under such detestable and pudendous figures Edit Hen. Steph. l. 1. p. 55. lin 30. lib. 4. p. 149. lin 37. is best rendred by Diodorus Siculus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the causers of foecundity Therefore did they many times Male and Female lye together in the very Temples imploring the aid of those beastly Numen's For the same cause likewise was the Moon or as some think the Planet Venus exalted unto the dignity of Worship under the name of Ashtoreth by the Sidonians allowed also by the same King Solomon in connivence with his idolatrous wives who stole away his heart from the true God Yet notwithstanding the full Millenary of Females which he enjoyed permitting mean while their Sacrifices to those strange Gods possibly to gain their aid in point of fruitfulness we may bring in Solomon though in a sense alien from that place 1 Kin. 11.3 Eccles 7.28 cap. 2.19 Neh. 13.26 yet allusive to this purpose complaining in his own words that among a thousand Women have I found but one man Rehoboam and him a foolish Prince to sit upon my Throne after me For we read but of one Son and two Daughters that he had of all his Wives 1 King 4.11 15. Did not Solomon King of Israël sin by these things Yet none like him among the Nations beloved of his God to warn the wisest and the holiest amongst men to beware the dangerous inticements and solicitations of neer Relations unto sin Concerning these Idols whereby God was deeply provoked you may please to consult more at large three learned men viz. a Syntag. 1. c. 5. 6. Selden in his Tract Of the Syrian Deities b lib. 2. c. 5. Vossius in his books about Heathen Idolatry and Nicolas c lib. 11. c. 13 Fuller in his sacred Miscellanies The exact time of Solomon's Age or Reign at the erection of these Pagan impurities as not worthy to be mentioned in a divine Kalender we do not read Neither of the place of one of them viz. Ashtoreth where it exactly stood though it appears in generall that they stood on the right hand of Mount Olivet 2 Kin. 23.13 That is on the West-side of the Mountain being on the right hand as they went up to the Temple to worship O◠as others the southerly side which is commonly expressed by the right hand in Scripture Happy King Solomon had he been as great a stranger to their defiling and Kingdom-consuming Ceremonies as we are
to the praecise time and punctuall place of the situation of each of these abominable Idols For if the Father had not so soulely praevaricaed his son probably had never felt the weight of the Loins of God's vengeance upon his Kingdom nor the lash of those divine Scorpions that in most righteous and just judgment whipt off ten Tribes at one blow from the Scepter of Judah in his daies whereof we now proceed to speak The state of the Temple under Rehoboam the second King after its Building A.M. 3029. This famous Fabrick stood in its beauty unspoiled of its Ornaments all the daies of Solomon notwithstanding the grand provocations of the divine Majesty 1 Chr. 11.17 cap. 12.1 and so persisted during the three first years of the reign of Rehoboam But having strengthned himself in the Kingdome he forsook the Law of the Lord and all Israël with him denoting to us That unsanctified prospeâ—ity to a carnall Spirit proves many times a sad Temptation to fearfull Apostacy But did not God also forsake Rehoboam yes surely For when he had idolatrously turned his back upon the Temple he beholds in his fifth year Ver. 2. Shishak King of Aegypt marching in the Van of a terrible Army towards Jerusalem probably incited by Jeroboam but certainly by God who under the reign of his Father had resided in Aegypt This potent adversary and his Wars Aut. Iudaic. lib. 8. cap. 4. Lib. 2. p. 127 Edit Paul Steph. A.M. 3026 Pag. 30. Argonaut l. 4. ad ve 272 Josephus peremptorily asserts to be falsly ascribed by Herodotus to Sesostus Concerning whom the latter Historian relates in his Euterpe that in Palaestina of Syria he himself saw stones inscribed with the memoriall of his Victoryes But I rather incline to the Judgment of the learned Primate of Ireland in his Scripture-Annals and Mr. John Greaves in his discourse of the Aegyptian Pyramids who comparing Manetho the Priest with the Scholiast of Apollonius Rhodius Africanus and Eusebius together doth fully agree with Scaliger that this Shishak is the same King called by them Sesochosis or Sesonchis and possibly the same which Josephus de bello Judaic l. 7. c. 18. calls Asochaeus telling us of his taking Ierusalem the same called by Herodstus Asychis reciting some of his Lawes lib. 2. and plainly called Sasyches and related as a famous Lawgiver by Diodorus lib. 1. p. 59. Edit H. Steph. Who came up to the holy City rifled the Temple 1 Kin. 14.26 2 Chr. 12.9 ver 10. and took away the Treasures of the House of the Lord together with the Shields of Gold which his Father Solomon had made In the room whereof Rehoboam was constrained to substitute brazen ones for the Guard to carry before him when he went up to the Temple This was the first plundering Bout which befell that stately piece in this Prince's daies Ver. 12. who having humbled himself lived the remnant of his life in the Sun-shine of peace having reigned seventeen years in Ierusalem at his decease Under Abijah the third King A.M. 3046 Nothing considerable did occurre in his three years reign in relation to the Temple But the Dedication of some Gold some Silver and Vessels of service to the House of God which were carried within its sacred Wals by Asa his godly Son and Successor 1 Kin. 15.15 A.M. 3049 Vnder Asa the fourth King 2 Chr. 24.3 5 It is recorded concerning this good King that he took away the Altars of strange Gods their high places brake down the Images and cut down their Groves among all the Cities of Iudah which was succeeded with serene daies of peace and quietness Nay his Legions in war were attended with fortunate Lawrels in the famous Battel managed against Zerah the Captain of the Arabian Troops as Sir Walter Raleigh excellently manifests him to be Hist of the World part 1 lib. 1. cap. 8. §. 10. †6. 2 Chr. 21.16 and not of the Aethiopians of Africa who came against him with a Million of men Whence we learn That prosperity both in peace and warr doth crown the heads of those Magistrates that promote the purity of God's Worship Asa the famous Conquerour upon admonition of Azariah the Prophet in the fifteenth year of his Rule and the third Month of the sacred year put away all the abominable Idols out of all his dominions 2 Chr. 15.8 and renewed the brazen Altar for Sacrifices in the Court of the Priests gathered all his People to Ierusalem and offered of their victorious spoiles seven hundred Oxen and seven thousand Sheep to the God of Battell At the same time he made a solemn Covenant between God and his People and commanded that whosoever would not seek the Lord should be put to death His Grand-Mother likewise he removed from being Queen of the Idol Beth-peor De diis Syris p. 160. Syntag 1. c. 5. Ver. 18. 2 Chr. 16.1 Anno Mundi 3064. 1 Kin. 15.18 2 Chr. 16.2 as some conceive stamping her Idol to pieces and burning it at the Brook Kidron He brought likewise the Silver Gold and Vessels into the House of God which himself and his Father had dedicated in that famous year of his Reformation In the thirty sixth year of his Kingdome since the revolt of the 10 Tribes but the 16th year of his Reigne as the reverend Primate observes in his Annals he presents all the Silver and Gold that was left in the Treasures of the House of the Lord unto Benhadad the King of Syria to bribe him to a breach of that League which he had contracted with his fatall Enemy Baasha the King of Israël Here we see that Sacriledge and Truce-breaking two enormous sins are linkt together But he that dares put his hand to the Robbing of God of his Temple-Treasures will not fear to be unjust to man as we behold sadly testified of this Prince who being reproved by Hanani the Seer sent from God added yet more sins to the former in putting the Prophet in prison and oppressing the People at the same time But from thenceforth God denounced War against him and In the thirty ninth year smote him in his feet and yet he added to seek to the Physitians and not to the Lord and died in the one and fourtieth year of his Reigne Take heed therefore of being hardned by holy mens sin as well as of despairing by the story of their falls It was no wonder to behold an Aegyptian King spoiling the Temple of God But for an Asa the Protector and Enricher of the Temple to commit such Aegyptian wickedness for a godly King to manifest such heinous impiety demonstrates the Instability of the best without God's manutenency who though not bound to preserve us alwayes from sin yet hath ingaged himself to punish it even in the Children of David when he threatned to visit their Transgressions with the rod Psal 89.32 and their Iniquity with stripes which is manifest
a former King But of this I have formerly treated Chap. 3. Pag. 53. do incline to think it to have been the great Eastern Gate of the Priests Court which being decaied he new built in a magnificent manner It being called the Upper-Gate in the Book of Kings and the New-Gate in the higher Court of the Lords House 2 Kin. 15.35 Ier. 36.10 by the Prophet Jeremy from this King 's new work about it who having walked religiously reigned victoriously he dyed peaceably and slept quietly in the Sepulchres of his famous Ancestors A.M. 3262 Ahaz the 12th King Now arises up into the Throne one of the most wicked Kings of Judah walking in the ways of the Kings of Israel He made his Son pass through the Fire and burnt Incense in the Valley of Hinnom he erected molten Images to Baalim 2 Kin. 16.3 2 Chr. 28.3 and sacrificed in the high places and on the Hills and under every green Tree Wherefore the Lord sent Rezin the King of Syria and his confederate Pekah King of Israel to besiege him in Jerusalem wherein though they prevailed not to take the City yet Rezin smote his Land and carryed a great multitude away Captive to Damascus and recovered Elath a strong Fortress from Judah 2 Chr. 26.2 which his Father Vzziah had fortified Pekah slew one hundred and twenty thousand valiant men in one day and carryed away captive two hundred thousand with much spoyl to Samaria This King being thus sorely distressed sends a Message to Tiglath-Pilezer King of Assyria with a Present of the Silver and Gold found in the House of the Lord. 2 Kin. 16.8 2 Chr. 28.21 For he was not onely desperately plunged by the two former Kings but sorely afflicted by the Edomites and the Philistins the former carrying some away captive and the latter seizing many of his Towns The Assyrian King upon this invitation falls in upon the Kingdom of Syria slew its King took Damascus the chief City and subdued it under him Whereupon Ahaz meets him at Damascus and takes there the pattern of an Idolatrous Altar and sends it to Vriah the Priest and being returned causes the Brazen Altar of the Lord to be removed and his new Altare Damascenum to be placed in the Court for his own Sacrifices New Inventions of men in God's Worship never thrive for his Confederated Friend out of Assyria falls now upon the King of Iudah himself 2 Chr. 28.19 20. Isai 10.28 For he came up saies Isaiah to Ajath he passed to Migron and laid up his carriages at Michmash mentioning with these other Cities of Iudah and saies he shal shake his hand against the Mount of the Daughter of Zion Ver. 32. 2 Chr. 28.23 In the time of this his great distress he did trespass yet more against the Lord for he sacrificed to the Gods of Damascus that smote him which was his ruine Now he plunders the House of God to purpose and makes mad work in the Temple He gathers together the Vessels of the House of God and cuts them in pieces He pulls away the borders of the Bases and removes the Laver takes the Sea of Brass off from the backs of the brazen Oxen and sets it on the stone-Pavements 2 Kin. 16.17 certainly he was troubled in conscience that they had so long served God in bearing that stately Vessel and pitied their weariness under their long burden out of a sacrilegious madness of Spirit mixt with his distress and necessity The Covert also for the Sabbath which probably was built to shelter the Priests in rainy and tempestuous weather he turns out of doores Nay Dr. Lightfoot harm p. 116. Mr. Fuller 's Pisgah pag. 283. Usher Annal p. 93. 2 Chr. 28.25 Ver. 22. Dr. Lightfoot that stately Passage or Entry of the King to the Temple called the Causey or Shallecheth on the West he either obstructs diverts or destroyes and that either out of fear of surprizal by the Assyrian or rather to manifest his utter rejection of the worship of God in favour to the Emperour's Idolatry Afterwards he put out the Lamps and leavs off burning Incense in the House of God he shuts up the doors and turnes High-Priest to the Devill For he made him Altars in every corner of Ierusalem and in every severall City of Iudah he made high places to burn Incense to other Gods and provoked to anger the Lord God of his Fathers This is that King Ahaz But what followes Most probably deposed for all this by his faut or the King of Assyriae and sees his own son lifted up to the royall Throne in his stead For if his son Hezekiah began to reigne in the third year of Hoshea King of Israël as you read expresly 2 King 18.1 2. Then did he begin in the fifteenth year of his Father Ahaz For Hoshea's beginning to reigne in the twelfth of Ahaz 2 King 17.1 doth determine the fifteenth of Ahaz to synchronize with the third of Hoshea the commencement of Hezekiah's Reigne who hereby must needs prove to be assumed into the Empire by his Father as the learned Bishop Usher would have have it or else introduced by the Assyrian as learned Dr. Lightfoot declares Besides it is distinctly noted in 2 King 18.9 10. that Samaria was taken in the sixth of Hezekiah which was the ninth of Hoshea Therefore the first of Hezekiah is the third of Hoshea and the fifteenth of Ahaz when Hezekiah began to reigne in his Father's life time who died after 16 years dominion whether compleat or current is not exprest 2 Chr. 28.27 But he died ingloriously and was not buried with honour in the Sepulchres of his famous Ancestors Thus this abominable Polluter and Prophaner of the Temple came to an untimely end not being able to tell the hour of God's wrath upon the Diall of his idolatrous Wickedness Though he erected a famous Materiall one in some place of his House or of the Temple much spoken of and contested about by learned Authors yielding a miraculous confirmation to the faith of his pious Successor Vol. 3. in his judicial Laws c. 25. p. 89. Pag. 246. Pag. 162. Concerning this Diall Mr. Weemse hath an exercitation but there speaks not of the place only conceives it to have been a polar one Mr. Gregory of Christ's-Church in Oxen in his posthumous Works seems to assent to Cornel. A lapide that it was placed on a wall of the King's Palace and that it was a South-verticall Diall Adrichomius places it in the Temple and saies it was made of the brazen Altar of the Lord which he removed from its situation but he proves nothing I shall onely leave to consideration as to the place that seeing some Altars are mentioned to be fixt on the top of the Upper-chamber of Ahaz 2 Kin. 23.12 that spoken of in the mids of a Relation concerning two Temple-pollutions whether this Diall might not be supposed to have been placed
on some wall of that Chamber which he built possibly in the Temple A.M. 3277 Hezekiah the 13th King Glorious were the Atchievments of this holy King who no sooner stept into the royall Throne but he presently made a solemn visitation of the Temple in the first year of his reign and in the first Moneth of the sacred year 2 Chr. 29.3 He opens the doors of that late-polluted House shut up by his ungodly Predecessour and repaires them in a magnificent manner overlaying the doors and pillars with Gold 2 Kin. 18.16 Then having gathered the Priests and Levites into the East-street he makes an eloquent Oration to them filled with divine and perswasive Rhetorick and rouzes them up to the purification of the Temple from the idolatrous pollutions of Ahaz Which when they had finished in the space of sixteen daies they prepared and sanctified all the Vessels for divine use Whereupon they offered sacrifices of Atonement and Reconciliation for the sins of Ahaz in prophaning the Temple-Worship 2 Chr. 29.21 The Number of the burnt-Offerings brought by the Congregation were seventy Bullocks one hundred Rams and two hundred Lambs and the consecrating Offerings were six hundred Oxen and three thousand Sheep 2 Chr. 30.2 Numb 9.11 After which they solemnized the Passover on the fourteenth day of the second Month according to the Law of Moses in case of Impurity The Sacrifices of Peace-offerings which were then presented to God were two thousand Bullocks and seventeen thousand Sheep 2 Chr. 30.26 there being such joy at that time in Jerusalem as the like thereof had not been known since the daies of Solomon When this was finished all the People who had been present in the Temple went out and brake the Images in pieces cap. 31.1 cut down the Groves and tumbled down the high Places and Altars in all Judah and Israël and particularly destroyed the Brazen Serpent of Moses 2 Kin. 18.4 calling it Nehushtan a poor piece of Brass because the Israëlites had burnt Incense to it in an idolatrous manner Moreover he set in order the Courses of the Priests and gave forth a portion of his own Estate to maintain the constant and solemn Sacrifices of God's worship and commanded the People to bring in their First-fruits and Tithes to encourage the Priests in the Law of the Lord 2 Chr. 31.4 5 preparing Chambers in the House of God wherein to lay them up Thus did he work that which was right and good and truth before the Lord his God Ver. 20. The Lord was with him whithersoever he went Being encouraged by this his great prosperity he shoke off the yoke of the King of Assyria and smote the Philistins even to Gaza and the border thereof 2 Kin. 18.7 But after the establishment of the worship of God and his Kingdom Giving a true and an eminent pattern to all Princes to begin first with Temple-work and the Reformation of the Worship of God if ever they intend to set warm in their Thrones and settle the Scepter in their hands Which Method being usually mistaken by great pretenders to Reformation they generally lay the Basis of their own ruine in the Quagmire and Queachy ground of rotten policy Behold yet even after all this 2 Chr. 32.1 2 Kin. 18.13 15.16 he was invaded by Sennacherib the great King of Assyria in the fourteenth year of his Reign To pacify whose rage he sent him all the Treasures of Silver and the gold of the Pillars and Doores of the Temple But that haughty King being nothing satisfied whetted but his appetite for more Glory and Riches 2 Chr. 32.17 and sent railing Letters against the God of Zion Hereupon this holy King of Judah spread the Letters before the Lord in his Temple and 2 Kin. 19.14 15. which was better and more acceptable he spread his Hands and his Heart before the Lord in a most ardent and heavenly prayer Whence we may perceive that intended Mercyes are fetcht from Heaven in the Chariot of prayer and a holy Prophet is made the mouth of God to declare his gracious answer Ver. 20. honouring his Ministers with the divine messages of his Will Which was seconded that very Night by a direful stroke of vengeance on the Assyrian Camp cutting off all the mighty men of valour Ver. 35. 2 Chr. 32.31 with the Leaders and Captains of his Army to the number of 185000 men The King himself returning with shame was slain by the Children that came out of his own Bowels in the House of his god After this Hezekiah being sick and recovered with the attendance of a miraculous signe of the Sun's retrocession on the Dyall of Ahaz he rendred not again according to his mercies but being left by God to try him and to know all that was in his heart 2 Chr. 32.31 he shewed his stately Treasures to the Embassadours of Merodach-Baladan King of Babylon called by Ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that excellent Canon of his esteemed by Calvisius more precious then Gold for the concatenation of the sacred and civil Histories of those times But this good King humbled himself for the pride of his heart Ver. 16. shewing his godly sincerity in heart-reformation lying low before God for his being lifted up before the Legates of an earthly Prince After which reigning in peace and great prosperity the usual Concomitant of Integrity in God's worship he died in peace Ver. 33. and was buried in the chiefest of the Sepulchres of the Sons of David Manasseh the 14th King A.M. 3306 The ungodly Son of a holy Father puts on the orient Diadem and succeeds in the royall Seat of Judah 2 Kin. 23.1 builds up the high-places destroyed by Hezekiah rears up Altars for Baal and makes a Grove like Ahab King of Israël and worships all the Host of Heaven for whom he built Altars in both the Courts of the Lord's House 2 Ch. 33.6 7 2 Kin. 23.4 He caused his Children to pass through the fire in the Valley of Hinnâ—m and erected a carved Image of the Idol Baal which he had made in the Temple of God in a most prophane and presumptuous manner not hearkning to the menacing Messages sent by God At last the Majesty of Heaven bing deeply incensed sent against him the Captaines of the King of Assyria who tooke him among the thorns bound him with Fetters and carried him captive to Babylon In which affliction having greatly humbled himself before the Lord and deprecated the fierceness of his wrath by earnest supplication he was brought again to Jerusalem and to his Kingdome Where to demonstrate the sincerity of his Repentance he took away the strange Gods and that damnable Idol of Baal out of the House of the Lord and all the Altars which he had built in the holy Mountain and in Jerusalem and cast them out of the City Furthermore he proceeds to the reparation
in sunder and making way for all Nations to become one people to the Father So that the rending of this Veil noted the removal of blindnesse from the hearts and eyes of such as receive him by true Faith and the way to heaven was then laid open for us to follow him into the Holy of Holies whither our (h) Heb. 6.20 Forerunner is entred for us even Jesus made an High-Priest for ever after the order of Melchizedek In the next place I come to speak somewhat of the excellent Ornaments of the insides of the Oracle The Walls were lined with (i) 1 King 6.16 Cedar boards (k) ver 18. carved with Knops and open flowers (l) ver 29. Cherubims and Palm-trees and all overlaid with (m) ver 20. Gold Now although one (n) 2 Chr. 3.6 verse may be applyed to the whole House yet may it more especially be understood of this most Holy place which doubtlesse had the choisest and richest Ornaments in this point as we see it had in others by expresse terms Unto which the Jewish History doth fully consent as is before spoken in the second Chapter The Floor also of this house and the Cieling were lined with (o) 1 King 6.15 16. ver 30. Cedar and covered with Plates of (p) 2 Chr. 3.8 Gold and the Gold was the Gold of Parvaim that is of the Island Taprobane or Ceilan an Island of the East-Indies lying between 5 and 10 degrees of North latitude as the (q) In Phaleg lib. 2. c. 27. and Canaan lib. 1. c. 46. learned Bochartus hath endevoured to prove Seeing then the Oracle did decipher the glorious heaven the manifestative place of the divine Majesty to Angels and Saints glorified Therefore in a word because I have treated largely of the Materials themselvs when I spake of the Sanctuary The Cedar which is odoriferous and imputrible may set forth the incorruptible state of Saints and the perpetuity of heavenly glory and the never-fading fragrancy of all their Graces which shall then adorn their blessed Souls The Gold the refulgency and shining radiancy of their bodies which shall be like the (r) Mat. 13.43 Sun nay like to (Å¿) Phil. 3.21 Christ's most glorious body The various Sculptures of Cherubims Palm-Trees and open-flowers the Communion that Saints shall hold with the blessed Angels the Victory wherewith they shall be crowned and the constant flowring youth of Glory which shall never wax old but alwaies be in a florid and beautiful state The various precious stones the variety of Joyes wherewith the life eternal of Saints shall be for ever imbelished Whereas the Materials are the same with those in the Sanctuary we may note that the excellencies of Saints in Glory are but the full-blown flowers of the buds of Grace shewing that Grace is Glory begun and Glory is Grace perfected That Heaven doth not change a Saint quoad speciem in respect to his condition but quoad gradum onely advance him to a state of greater perfection in the same kind which shall never have end When once our hopes shall be set ashoar in heaven we shall satiate ourselvs with the river of Life and drink in of the Vision of his face when we (t) Ps 17.18 shall awake in his likeness In (u) Ps 16.11 whose presence is fulnesse of Joy and at whose right hand are pleasures for evermore That we may come to a conclusion of our discourse about this glorious Oracle Inasmuch as we have with submission to the learned probably conjectured that there was no light intromitted into this sacred place from without it may hold out to us that when the Elements shall be melted with fervent heat when the heavens being waxed old like a Garment shall be rolled up like a Scroul and laid aside the new Jerusalem shall have no (x) Rev. 21.23 need of the Sun or the Moon to shine in it for the Glory of God shall lighten it and the Lamb shall be the light thereof So that there shall be no night there no need of a candle or of the radiant lamp of the natural heavens For (y) Rev. 22.5 the Lord God shall give them light and they shall reigne for ever and ever Of the Side-Chambers There were built round about the Temple 3 stories of Chambers besides (z) 2 Chr. 3. upper Rooms likewise over the Oracle which were doubtlesse for the grand Ornament of the building and had their several uses although the holy Spirit hath not expresly mentioned the services that they were designed to though it be very probable that since the Priests and Levites are reported to have brought from the City of David the Tabernacle and all the holy Vessels that were in it * 2 Chr. 5.5 such Utensils not being used by Solomon they might be laid up here Most absurd is the fancy of some Popish Writers who compare them to the three degrees of Chastity in Married Persons Widows and Virgins others of them to the three estates 1. of those that chastly use the conjugal band 2dly of Prelates and Doctors of the Church thirdly of those who addict themselvs to a contemplative life as Monks and Hermits The very mention of these things is a sufficient refutation before sober persons If there were any Mystery in these appendant Rooms which we may consider as subservient to the great Type of the Temple let us have leave to reflect a little upon our Saviour's Allusion which possibly he made to these Chambers when he comforted his disciples with this that in (a) Joh. 14.2 his Fathers House there were many Mansions if it were not so he would have told them assuring them that he went before them to heaven to prepare a place for them By which we are to understand the Mansions of Glory in that (b) 2 Cor. 5.1 building of God an house not made with hands eternall in the heavens so that when this bodily or earthly Mansion of our bodies wherein our Souls are now contained shall be dissolved we shall hereafter rise together and fit together in (c) Eph. 2.6 heavenly places in Christ Jesus Inasmuch also as we have observed these Chambers to be repositories for all the Vessels and Utensils of Moses his Tabernacle we may thence learn that the contemplation of Saints in heaven shall be greatly refresht about the manner of worship through which they passed in the Wildernesse unto Canaan and that the Graces therein exercised shall be the measure of their rewards For their (d) Rev. 14.13 works shall follow them to Heaven and they shall all be perfected and compleated in the fruition and vision of God SECT 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
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) Antiq. Judaic p. 1. c. 8. p. 18. edit 1593. She shall call her walls (s) Gen. 10.15 Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the name of Jesus and her Gates praise or else the (t) Isa 60.18 Zech. 2.5 Isa 5.5 walls may signifie protection of Angels about the Church as (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) Isa 2.15 41.15 Dutch Annotat walls or Towers for the defence of a City we may consider them as reflecting upon the Bulwark or defence 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) Isa 49.23 Kings shall be nursing Fathers and Queens shall be nâ—râ—â—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 subâ—le Foxes of error walk not on the walls thereof but because of these great and sad mischiefs Judah mourneth the (a) Lam. 5.18 Gates 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) Jerem. 14.2 Ribera conceits out of Bede ita ut exoriens Sol aequinoctiales sine ullo obstaculo radâ—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) 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) 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 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) Ps 115.5 Pag. 141. l. 46. Asychis King of Egypt that he built a Porticâ— for Vulcan's Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the rising Sun or the East Nay in one word with this doth concur the speech of Porphyry trâ—â—â—ing of the cave of the Nymphs in these words f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (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 erection the Devil might also follow that patterne thereby the more to ensnare his dâ—â—uded tâ— woâ—shippers For (g) Strom. l. 7. p. 320. Edit Heins Anno 1616. Clemens Alexandrinus tâ—ls us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 repuâ—ed should stand at the east end seems to be saith (h) De Altar Sacrif p. 94. Molinaus the hatred of the Jews who worshipt towards the Weâ—â— Veluerunt ergo â—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 ouâ— 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) Acts 3.2 10. Beautiful wrought miracles and concerted many to the Faith in the dawning of the Gospel To proceed The Principal Weâ—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 coâ—respondence that ought to be maintained betwixt
almost in every Chapter of the Epistle to the Hebrews His Unction and many of his rare endowments being there mentioned Cap. 1.9.2.17.3.1.4.14 15. 5.1 2 3 5 6 10.6.20.7.1 3 17 21 26 28.8.1 3 9.7 11 24 25.10.12 21.12.24 13.11 12. We shall then consider our blessed Lord as shadowed by the Type of the High-Priest in three things 1 His Election 2 His Rayments or Vestures and 3dly his Consecration 1. As to the Election or choice of the High-Priest and therein we are to look upon the Tribe out of which he was to be extracted and 2dly the Compleatness and comliness of his body wherewith he was to be qualified 1. As to the Tribe It s known that the Jewish High-Priest was alwayes taken from the Tribe of Levi of old the eldest of the Family was the High-Priest But Reuben had forfeited the right of primogeniture by going up to his Fathers Couch and therefore Jacob prophesied of him that he should not (a) Gen. 49.4 excell Simeon and Levi had bin Brethren in iniquity in the matter of slaying the Shechemites and lost their dignity and therefore great was Jacobs (b) Gen. 34.30 anger against them and sad his (c) Gen. 49.7 doom upon them But Levi recovered in some measure his priviledge when the people of that Tribe (d) Exo. 32.26 27 28. slew 3000 of their Brethren upon the account of their worshipping the Golden Calf while Moses was in the Mount with God For he (e) Deut. 33.9 said to his Father and Mother I have not known thee neither did he acknowledge his Brethren c. Therefore they shall teach Jacob thy Judgements and Israel thy Law they shall put incense before thee and whole burnt sacrifice upon thine Altar God was pleased to set them (f) Numb 3.12 13. Exod. 12.29.13.2 instead of the first-born of Israel whom God had hallowed to himself in the day when he smote all the first born in the Land of Egypt Christ the first-born of every Creature was our High-Priest Now out of the Tribe of Levi God appointed Aaron and his sonnes in a direct line to be High-Priests But you 'l say Our Lord came (h) Heb. 7.14 See Pareus in Mat. and Suidas In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edit Aurel. Allobr p. 1228. 1619. of Judah I answer with the Apostle This was to shew the change of the Priesthood and that our Lord was a royal High-Priest not after the Order of Aaron but of Melchizedeck the King of righteousness and Prince of Peace As for the story produced by Suidas concerning our Lord and Saviour that he was descended of the Tribes both of Judah and Levi they being sometimes mixed by Marriage into the High-Priests Family and what he further recites of his being actually admitted into the number of the 22 Priests in the room of one deceased at that time I shall leave as a futilous and idle story seeing Scripture in the preceding Prophesies all along mention him as coming of the royall House he being the (k) Rev. 5.5 Lion of the Tribe of Judah and springing out of the Root of David 2. To speak a little to the comliness and excellency of his body as to which because all the other Priests were to have the same compleat perfections therefore I shall conjoyn them both together To this purpose the Lord gives instruction unto Moses in the 21 Chapter of Levit. beginning at the 16th Verse and so forward Now because all these things which hapned to them as Types or Examples were (l) 1 Cor. 10 11. written for our admonition Give leave to resemble them to those rare endowments and perfections wherewith Christ the Evangelical High-Priest is fully accomplished and Gospel-Ministers should be qualified in a spiritual manner according to their degree and measure wherefore the spots and blemishes to be avoided in Priests are by Jerom compared to spiritual infirmities Precipitur Sacerdotibus c. ne truncis auribus laeso oculo simis naribus claudo pede cutis colore mutato quae omnia referuntur ad animae vitia Jerom. Fabiolae de vest Sacerd. Tom. 3. p. 58. It is injoyned concerning Priests that they should not be cropâ—eard blemisht in the eye flat-nos'd lame-footed or the skin discoloured all which are to be referred to the vices of the minde The first blemish mentioned is (m) Lev. 21.18 blindness with which if any person of the line of Aaron was afflicted he was not admitted to perform the Functions of a Priest As to this it is sufficiently known that ignorance is set forth in Scripture by blindness His Watchmen are (n) Isa 56.10 blind saith the Prophet Isay they are all ignorant Our Lord calls the Scribes and Pharisees (o) Mat. 23.16 blind Guides and the Apostle Paul sayes that the God of this World hath (p) 2 Cor. 4 4. blinded the eyes of unbelievers that the light of the truth should not shine upon them But of all it is the greatest shame for a Minister to be blind such a one God would have to be (q) Hos 4.6 rejected A second imperfection was lameness a very unseemly thing in a Priest who was to be a Guid to others in the wayes of God Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) Gal. 2.14 walk uprightly according to the truth of the Gospel They must teach with their feet as well as their mouths being (s) 1 Pet. 5.3 examples to the flock and above all others to (*) 1 Joh. 2.6 walk even as Christ the great High-Priest hath walked before them in the dayes of his flesh As the (t) Eccles 5.1 feet in Scripture sometime note the affections of the soul and sometimes the ordeâ—ing the conversation aright in both these respects they ought to make (u) Heb. 12 13. straight paths for their feet lest that which is lame be turned out of the way Another blemish is a (w) Levit. 21.18 flat nose whereof as well as of the rest †Dr. Gell. on the Pentateuch p. 315. a learned Authour hath lately treated who out of Gregory interprets it of folly imprudence and stupidity or dulness of spirit such as are called * Horat. Epod. 12. naris obesae one of a thick nose it being a note of hebetude and flatness of parts as Physiognomists have observed The God of nature hath placed this member over the mouth to be a censor of what things are taken into the body whether putrid or sweet and fit for aliment It fits between the eyes as a Judge of what is proper nourishment The eye may deem that good which when brought to this discerning faculty may prove offensive So should Ministers study for acuteness of judgement and to exercise their senses to judge betwixt good and evil and to discern the spirits An instructor of others out of the Law should have skill (x) Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove and make trial of and give
at Sampsons's stinging of the Philistins being the cure of Israel according to the Talisman Signatures of the Oriental Nations Against those of Dan the Prophet Zephany denouncing judgements among other Cities mentions Ashdod and Ekron two Cities of Dan Zeph. 2.5 He cries out woe to the Inhabitants d of the Sea-coast which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bissephar Jamma In the Sapphar or port of the Sea Lending possibly a reflection upon this Sapphire of Dan which might be a blew colour inclining to a Sea-green They that toss in Ships upon the Ocean can see nothing when out of sight of Land but Sea and Ayre whose colours are much resembled by this stone Besides as the Sapphire stone is mentioned for the pavement of the Throne of God in Prophetical Visions wherein he sits as Judge of the earth So was Dan declared (e) Gen. 49.16 Judge of his people by the good old Patriarch his Father Jacob which was verified in Sampson who was born at (f) Iudg. 13.2 Zorah in this Tribe and much more in Christ the Anti-type of Sampson into whose hands all judgement is committed by the Father (g) Iohn 5.22 The sixth Stone in this glorious Breast-plare of judgement is in the Hebrew (a) Exod. 28.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias turns it by Adamas the Adamant or Diamond and so do we in our translation The 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the same Track treads the vulgar Lat. Josephus and Jerome I suppose eying their Translation But Pagnine had learned from a great Hebrew Doctor of Spain that it is the same which we call the Diamond hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break in pieces it being the strongest of all precious stones is used in the cutting of others and boring of Pearls His powder also is useful in the polishing of other stones Ainsworth renders it by the Sardonyx and yet sayes that it is like the Adamant But Junius Buxtorfe Arias Pagnine Schindler Avenarius do all count it to be the Diamond from the notation of its Name which if truly derived doth very properly fit its nature This stone is known to all and being cut by a skilful Lapidary is exceeding radiant some rare virtues are ascribed to it by Boetius and others but the principal thing hinted by it is the Emblem of (b) Boet. l. 2. c. 6. p. 138. Fortitude Constancy Innocency and hath been used to that end in Devices by Cosmus de Medices the great Duke of Tuscany Borsus Duke of Modena Frederick Duke of Mantua and other of the petty Italian Princes On this Stone was graven the name of Napthali the sixth son of Jacob according to the order of birth (c) Prideaux p. 18. Fortitudinem exantlantem difficultates invenias In him you may find Fortitude over-coming difficulties Napthali was a forward Tribe under Barak (d) Iudg. 4.6 one of the same generation in the (e) Iudg. 5.18 jeoparding his life unto death in the High-places of the field Of this Tribe came 35000 with (f) 1 Chro. 12.34 shield and spear commanded by 1000 Captains for the service of King David at Hebron that great and glorious (g) Hos 3.5 Type of Christ The seventh in the general number and first of the third row is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leshem by Arias Lyncurius the Vulg. Ligurius The 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Josephus and Jerom Lyncurius Junius Cyanus a blew stone and by Ainsworth the Jacinth or Hyacinth induced by the consideration of the Jacinct in the Revelations But the generality of the Hebrew Lexicographers and most of the Ancients whom we find reckoned up in a very learned Discourse upon this stone in (a) Martius Lexicon in voce Lyncurius Martinius The general Harmony induces me to believe it to be that stone which is called Ligure from its native place Liguria a Country in Italy neer the Alpes and not from the urine of the Lynx a story not incredible It is of the colour of Amber which the ancient Germanes called Glesse and doth not abhor from the Hebrew word Leshem (b) Boetius l. 2. c. 158. pag. 321. as Rivet observes Boetius hath noted that the Ligure is a Species of the Jacinth and so like Amber that it cannot well be discerned from it by the colour but (a) Martius Lexicon in voce Lyncurius either by its hardnesse or not drawing of strawes to it as that will Those yellow Jacinths he takes to be the Ligures of the Ancients (c) Id. l. 2. c. 30. Stones that are not very clear and perspicuous Some think the name of Dan was graven thereon and fortifie the conjecture by (d) Iosh 19.46 Leshem a City which Dan conquered But when the whole story is mentioned at large of that War which the 600 Danites made upon the secure City of the Zidonians it is there constantly called (e) Iudg. 18. Laish and signifies an old f Lion as is well known and thence possibly may be the name of this stone Leshem the colour thereof being somewhat like to that of a Lions-hair But I shall rather follow the former order according to the birth and apply it to Gad of whom (g) Deut. 33.20 Moses speaks thus Blessed be he that enlargeth Gad he dwelleth as a Lion and teareth the arm with the Crown of the Head (h) Gen. 49.18 Though a Troop should worst him at first when he set down in his Lot yet was he to overcome at last The people moreover of this Tribe that came to David at Ziglag (i) 1 Chron. 12.8 men of Might and men of War fit for the Battel that could handle Shield and Buckler their Faces were like Faces of Lions The eighth Stone is in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schebho and is by general consent translated Agate from Achates a River in Sicily neer which plenty of them are related to have been first found Some take it to be called from Shebah the Sabai in Arabia from Shabah to lead captive For among the Sabaeans the Kingly dignity it self was but a kind of (a) Bochart Plaleg l. 2. c. 26. p. 150. captivity for when once he was inaugurated into his Office it was by an old Oracle forbidden him to come out of his Pallace into publike view under the pain of stoning The Sabaeans themselves what were they generally but a stock and generation of Robbers who lay in wait to take men captive and to dispoyle them of their goods This Stone possibly might have its Hebrew name from this Countrey whence they received it For the Merchants of (b) Ezek. 27.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebah brought to the Market of Tyre all precious Stones and Gold The Greek name is deduced from Heb. (c) Bochart Canaan l. 1. cap. 29. pag. 606. Varium maculosum various or spotted there being no
215. p. 126. that it cures any corrupt and foul ulcers of the head by fume and the flux of sore eyes I cannot experimentally seal the truth of that assertion but of ardent spiritual prayers we are sure there is nothing so prevalent and available against spiritual distempers of both head and heart as breathings of a holy soul towards heaven in prayer Hannah after she had prayed at the Tabernacle 1 Sam. 1.18 Psal 116.4 was no more sad it cured her and so hath it stopt the tears of many a Saint After David had called upon the name of the Lord he findes that rich return of the deliverance of his soul from death his eyes from tears Ver. 8. and his feet from falling The mounting up of these fragrant vapours towards heaven did signifie with what winged speed with what towering meditations our souls should soar towards his holy habitation They must be Preces alatae winged prayers intimated by the ascent of the vapours they must be broken hearted hinted by the contusion of the gum before it be fired they must be fragrant sweetly sented of love and they must be inflamed full of ardor zeal and fervency of spirit and yet all will be of no value God will smell no savour of rest in them unless the great Angel of the Covenant perfume them in his golden censer Rev. 8.3 He is the Priest that intercedes for us and mixeth of the precious odours of his intercessions Ours at the best are but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare Frankincense and that mixt with many sticks and straws as the impure sort of that is but Christs is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compounded incense for the Golden Altar which the Priest alone was to offer the former every man brought with his Meat-offering The Saints have but vials Rev. 5.8 poor small vessels stinted measures though golden yet but little but Christ comes with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may adde or give it to their prayers and with them to make them acceptable The holiest motions the most gracious requests of Saints are not pure without his incense which he addes as a free gift to render over his merit and holiness to them that Gods Majestie may take delight in them through his beloved Son with whom he is well pleased Joh. 11.42 and whose requests he heareth alway Thus we see the holy Scripture is pleased to shadow forth the spiritual Solemnities of the Gospel by the ancient Ceremonies of the Law But hence it doth no ways follow that Jewish Rites must be introduced into the management of New-Testament Worship as the Pontificians do thereby loading the Church and imposing a yoke of insupportable ceremonies derived from Jewish presidents and mixed with their own carnal inventions who by their multiplied traditions do even make void the Commandments of God and particularly in this of Incense Molin de altar p. 96 97. which they have introduced into the Church that ought not to be used by Christians But this the Holy Ghost hath foretold us should be the merchandize of Rome in her pompous and garish ornaments to amaze the mindes of the vulgar and thereby take off the hearts from spiritual service by their gold silver precious stones and pearls fine linnen purple silk and scarlet and all Thyine wood vessels of ivory and of most precious wood Rev. 18.13 Cinnamon odours oyntments and Frankincense c. whereas now God seeketh such to worship him Joh. 4.23 24 that shall wait upon him in Spirit and Truth To conclude The last thing which did accompany Sacrifice was Musick both Instrumental and Vocal In the day of your gladness in your solemn days and in the beginnings of your moneths Num. 10.10 ye shall Blow saith God with Trumpets over your Burnt-offerings and over the sacrifices of your Peace-offerings Blow the Trumpet in Zion c. Call the solemn Assembly Joel 2.15 2 Chro. 29.27 Accordingly in the days of Hezekiah when the Burnt-offering began the Song of the Lord began also with the Trumpets and with the Instruments ordained by David King of Israel It is recorded that the Levites sang their Songs on the steps arising up to the great East-gate of the Priests Court and therefore are they called Songs of Degrees to intimate that in our ascent to Duties our hearts should be prepared for Thanksgiving and Praise O enter into his gates with thanksgiving and into his Courts with praise Psal 100.4 On the Sabbath day they sang in the morning at the sacrifice of a Lamb which was added for that day above the ordinary the Song of Moses in Deut. 32. D. Lightf Temple serv p. 61. and in the evening the Song of Moses in Exod. 15. and finish'd them in six Sabbaths and then began again Wherefore the New Testament Saints are said to sing the song of Moses and of the Lamb in the time of their eternal Sabbath and rest from all their labours The Papists have together with many other Jewish Ceremonies introduced this also into the Church enjoyning the use of Instrumental Musick in Divine Service A thing no where commanded in the New Testament and not practised in the Primitive time Nay Clemens Alexandrinus in his days rejected it Clem. Alex. Paedagog l. 2. c. 4. p. 121. Edit Lugd. Bat. 1616. and spiritualizes the ancient Musick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Praise him with the Psaltery for the Tongue is the Psaltery of the Lord and praise him with the Harp by the Harp we are to understand the Mouth which is plaid upon with the Bowe of the Spirit In a Book likewise ascribed to Justin Martyr Just Martyr Quaest Resp ad Orthodox 107. p. 308. Commeli 1593. though justly suspected not to be his yet is it ancient in the answer to one question about Church Musick the reply is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of such Instruments is taken away from songs in Churches and of all others fit rather for children or foolish people and there remains only bare singing Very excellent are the expressions of another most famous Worthy of the Church of Christ on Psal 150. Chrysostom in Psal 150. To. 1. p. 909. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As therefore the Jews did praise the Lord with all Instruments so we are in like manner commanded to glorifie God with all our Members by the Eye by the Tongue by the Ear and by the Hand c. The Eye praiseth him when it looks not upon lascivious objects the Tongue when it sings the Ear when it entertains no filthy songs nor accusations against our neighbour the minde or soul when it muses not upon deceits but brings forth love the Feet when they run not to wickedness but to the dispensation of good works and the hands when they are not stretched out to rapine covetousness and fighting but
to Alms and the patronage of the Injured Then is man a melodious Harp yeilding to God most harmonious and spiritual Musick And then he goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such Instruments were then permitted for this cause even for their weakness sake to stir up their mindes to perform their external Worship with some delight Instruments of Musick were not heard in the Latine Church till the days of Vitalianus the Pope as 't is manifest by Volaterrane Platina Volaterran Anthropolog l. 22. p. 501. Edit Basil 1559 Pâ—aâ—n p. 89. Col Agrip. 1626. Fasc Temp ad Ann. Chr. 654 p. 60. Edit Hano 1613. M. Terry's Voyage to the Indies in Puâ—ch part 2 p. 1467. Eph. 3.14 21 Phil. 4.6 the Author of Fasciculus Temporum and others by whom it appears that till after 650. years there were no such things in the Service of God but that these began in the depth of Popish darkness Nay ' its observable that the Turks great strangers to the Truth are offended at this custome in the Christian Churches As a petty King of Socotora near the mouth of the Red Sea coming to the water side heard some of the Wind-Instruments of the English and being a Mahumetan asked if they played David's Psalms which he had heard of and being answered affirmatively replyed That it was an ill invention of him that first mingled Musick with Religions for before God was worshipped in Heart but by this in Sound Which may well be applyed to the times of Vitalianus before spoken of Let us rather in a few words shew why Temple Musick was of old annexed to Sacrifice Doubtless for our Instruction to shew that praise and thanksgiving ought to accompany our prayers and solemn services The Apostle Paul did so Bowing his knees in one verse unto the Father of our Lord Jesus Christ and in another ascribinâ— glory to him by Jesus Christ and enjoyns the Philippian Church in every thing by Prayer and supplication with thanksgiving to make their request known unto God Further he advises his Colossians to teach and admonish one another in Psalms and Hymns and spiritual songs singing with grace to the Lord in their hearts Eph. 5.19 He counsels the Ephesians to speak to themselves in Psalms and Hymns and spiritual songs making melody in their hearts to the Lord. 1 Thes 5.17 18 He enjoyns the Thessalonians to joyn Prayer and Praises together Pray without ceasing in evâ—ry thing giving thanks for this is the will of God in Christ Jesus concerning you and exhorts Timothy That Intercessions and giving of thanks be made for all men 1 Tim. 2.1 In like manner we finde the Saints with Harps and Vials full of odours Pro. 5.8 9. praying and praising together and in another place we finde them singing the Song of Moses and the Lamb saying Great and marvellous are thy works Lord God almighty Rev. 15.3 just and true are thy ways thou King of Saints c. Havâ—ng now finished the Interpretation of some of the chief Legal solemnities I shall put a period to this Section with the recital of some Gospel sacrifices which are called so in the holy Scriptures in allusion to those of the Temple in former days Under the Gospel Saints have their spiritual sacrifices as well as they under the Law had their carnal Indeed all theirs had some significancy in them they were not able of themselves to purge the Conscience Christ is the great High Priest that presents his whole Church to himself not having spot or wrinkle Eph. 5.27 or any such thing but that it should be holy and without blemish yea he hath made his people to become a holy Priesthood to offer up spiritual sacrifices and a royal Priesthood 1 Pet. 2.5 to shew forth the praises of him who hath called us out of darkness into his marvellous light v. 9. Singing of God's praises is a most royal and princely service He hath joyned the Crown to the Mâ—ter and made us Kings as well as Priests to God and his Father Rev. 1.6.5.10.20.6 to whom be glory and dominion for ever Habeat in se saith an Ancient defixum Altare tâ— in quo orationum hostias misericordiae victimas offerat Deo In quo coninentia cultro superbiam quasi Taurum immolet iracundiam quasi Arietâ—m jugulet Origen in Exod. Hom. 9.98 Psal 100.3 Luxariam omnemque libidinem tanquam Hircos Haedos libet Let him have an Altar fixed within him on which he may offer up to God the sacrifices of Prayers and the oblation of Mercy In which he may slay pride like a Bullock with the slaughtering knife of abstinence he may cut the throat of wrath as of a Ram and may make a burnt sacrifice of luxury and all lust as of Goats and Kids When we enter the Courts of his Temple with the voice of joy being his people and the sheep of his pasture let us give up our selves as sacrifices to his praise All the sheep of Christs flock saith our Learned Grosted alluding to that place in Canticles bring forth Twins Grosted de Cessat Leg. p. 125. Cant. 4.2 and there is not one barren among them and the twins are saith he the love of God and our Neighbour The first and prime Gospel sacrifice is our heart and soul Son give me thy heart is that which God principally calls for and expects at our hands The Inwards of the sacrifice were always to be burnt upon the Altar God delights in hearty service when our souls are inflamed with love to him in communion with him in the Ordinances Strabo Geog. l. 15. p. 732. Edit Caus Concerning the Magi in Persia so Strabo calls their Priests it is related by him that they distributed the parts of the sacrifice to be eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting apart no share for the Gods for they say that God requires nothing of the sacrifice save the soul I am sure whatever superstitious customs were among the Heathens that the glorious and infinite God that searcheth the heart and tryeth the reins expects them principally and wholly to be sacrificed in all our approaches to him 1 Pet. 3.15 whom we ought to sanctifie in our hearts Therefore in Scripture we shall finde that the actings of the several graces implanted in the soul by the Spirit of God are called by the name of sacrifices Contrition and brokenness of heart are the sacrifices of God Psal 51.17 which he will not despise Faith is a sacrifice If I be offered upon the sacrifice and service of your faith Phil. 2.17 c. which some interpret thus That the Apostle had consecrated and dedicated them as a sacrifice to God by believing and now drawing nigh his Martyrdom Dutch notes was to have his blood spilt as the Drink-offering of Wine anciently was joyned with the Meat-offering upon the sacrifice of their Faith Joy is an
Blessed are all they that put their trust in him CHAP. X. OF THE Temples Destruction 2 Chro. 36.12 Ver. 14. Jer. 5.31 WE are now arrived at the fatal and final period of that first and most Magnificent Temple which by reason of the manifold and hainous sins of the Kings and Nobles the Priests and Levites the lying false Prophets and the willingly seduced people of the Land of Judah was consumed with fire and utterly laid waste by Nebuzaradan the Captain of the King of Babylons Guard 2 King 25.8 Jer. 52.13 Joseph contr Apion l. 1. p. 144. Strabo Geog. l. 15 p. 687. Calvis Isag Chronol f. p. 79. Petao-Ration Tem. p. 2 l. 4. p. 234. edit Par. 1656. in the 19th year of the Reign of Nebuchadnezzar his Imperial Master This great and potent Emperour who employed his Captain in that dismal design is called Nabuchodonnosor by Josephus out of Berosus a Chaldean Writer by Strabo in the 15th Book of his Geography Navocodrosor by Ptolomy in that his most Golden Canon of the Assyrian Monarchs Nabocolassar according to a very correct Copy of it communicated by Dr. Overal sometime Dean of Pauls in London to Scultetus living at Heydelberg and since printed by Calvisius agreeing with another of the same kinde published by Petavius out of the Kings Library at Paris The same Canon for substance though different in some letters of the names and the years of their Reigns is presented to us by Eusebius in his Chronicle where this King is called Nabupolasar or Nabuchodonosor But to leave the variation of Authors in the several letters of his name I shall proceed to accommodate the time of the ruine of this once glorious Pile to the year of the worlds Creation wherein it hapned according to the best account yet extant Here because I am not willing at present to trouble any with that controversie I shall follow the calculation of the elaborate pen of the late famous Primate of Ireland Vsserii An. Lat. p 1. p. 131 in his Scripture-Annals accordingly as I have hitherto generally done all along this work First of all it is to be noted that the 19th year of Nebuchadnizzar was coincident with the 160th year current of the Nabonassaraean Aera for although his Father Napopollasar died in the 143 year of that Aera as appeares evident by Ptolomies forecited Canon and therefore the Sons 19th year must fall in with the 162 year of Nabonassar Dan. 1.1 Jer. 25.1.46.2 yet the Scripture doth expresly affirm in one place that the first year of Nebuchadnezzar was the third and in another that it was the fourth of Jehoiakims Reign that is the third ending or ended compleatly and in the beginning of the fourth At what time he went upon an expedition against Pharaoh Necoh at Carchemish by the River Euphrates which Josephus affirms out of Berosus Joseph p. 144 Peta dedoctr Temp. l. 9. c. 61. p. 143. to have been done by his Fathers direction being then alive Although I know the learned Petavius differs in his judgement Yet there seems to be truth in the Primates assertion if we compare the current and compleat years of the Kings of Judah diligently together with this present Assyrian Canon and the Eclypses which confirm it recited by Ptolomy in his Almagest which would take up much room and not tend much to my purpose at present to ampliate in it There are four Eclypses noted by Ptolomy to have been seen at Babylon before the date of the 160 year of this Aera yea before Nebuchadnezzar entred upon Dominion For the last of the four which was of the Moon fell out in the fifth year of Nabopollasar his Father and the 127 of the Aera Bulliald Astron Phil. l. 3. c. 7. p. 151. and all of them are found by calculation from our present Tables to correspond very near with the quantities of the eclypsed digits mentioned by Ptolomy Hence it is that Astronomers have esteemed this Epocha to be one of the firmest Basis of all Chronology Now then to apply the time of this sad Catastrophe and dissolution of the Temple to the Julian period For which purpose we must at present assume some things but yet such are now generally agreed on and demonstrated by able Authors 1. That the first year of the true time of our Lords Incarnation was co-incident with 4710 year of that happily-invented Julian Period and also with the 4000 year of the world 2. That the first of Nabonassars Aera did correspond with the 3967 year of the forementioned Period To which if we adde 159 compleat years of Nabonassar's for it was in the 160 current the Sum brings us to the 4126 year of the Julian Period in which the 19 year of Nebuchadnezzar deduced from his first beginning to reign while his Father was yet alive doth compleatly fall If further we shall substract 4126 from 4710. the year of the Julian Period at our Lords birth the residue will be 584 years before Christs true birth-time or 588 before the vulgar computation which is four years behinde the truth when the Temple was destroyed Lastly If we deduce those 584 years before Christ from 4000 the year of the world wherein Christ was born according to the best computations the residue points out 3416. for the year of the world wherein the Temple was burnt according to this calculation of the times In this deplorable year 2 King 25.8 on the seventh day of the fifth Moneth answering to August the 24 of the Julian year being Wednesday the Great Commander of the King of Babylons Army sets fire to the house of the Lord and the Kings Palace and to all the houses of Jerusalem so that every great mans house was burnt with fire which dismal and flaming consumption continued till it had fully devoured all those forementioned stately Palaces on the 10 day of the same fifth moneth answering to the 27 of August being Saturday Jer. 52.12 and the Jewish Sabboth when the City rested in its cinders for the sins of the Inhabitants who had so greatly polluted the Sabboths of the most High God After this they brake down all the walls of Jerusalem round about then they battered in pieces the two famous pillars of Brass the ten Bases with their lavers together with that admirable Brazen Sea all to shivers and carried away all the brass to Babylon with the Cauldrons Candlesticks Cups Snuffers Spoons Shovels Fire-pans Bowls and Basons and all the Vessels of Gold Silver and Brass great and small wherewith they ministred in the house of the Lord yea the treasures of the Temple and of the King and his Princes were conveyed to the Triumphal City So that now the Lamentations of Jeremy the weeping Prophet may well suit the subject of this Chapter seeing the once delicate Daughter of Zion now sits desolate upon the ground while her dear children Jer 6.2 hanging up their harps upon the willows by
Emperous Severus and Antoninus Caracalla and is placed by Ierome in his Latine translation of Ensebius his Chronicles as flourishing (a) P. 172. Edit Scallig 1658. in the 208th year of our Lord expounding that noble place of the (b) Isa 2.2 Prophet Isaiah treating of the mountain of the Lords House whereunto all Nations should flow in the dayes of the Gospel reflects upon our blessed Lord in these following words (c) Contr. Marcion l. 3. p. 348. Ed. Par. 80. 1566. Utique Christus Catholicum Dei Templum in quo Deus colitur Christ is the Catholick Temple of God wherein he is worshiped Athanasius moreover citing this very place of holy John affirmes that our Lord Christ was the (d) Contr. Arianos Orat. 5. p. 323. Edit Commelin 1600. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that true house or building and that therefore Solomons structure being but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image or Type of this spiritual Temple was destroyed to manifest it to have bin but a meer Type when as this true Temple had once appeared In this point likewise doth holy learned Ierom concurre asserting as much in these words (e) Ad Marcellam Tom. 1. 126. ideò Templum Subrutum ut typica historiae tollerentur that therefore the antient Temple was ruined that so the typical Histories might be taken away Neither is Origen herein to be left our speaking somewhat to this very purpose in his 7th Book against Celsus (f) P. 349. quarto Edit Cantabr 1658. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He destroyed the City and the Temple the worship of God consisting in sacrifices and other constituted services in the Temple c. to that end that the Gospel its more divine services thereby signified might be more firmely established But to what purpose should I bring in a heap of Authors setting their seals to this antient truth Seeing 't is every where obvious in the writings of the Antients attended likewise generally with the suffrages of modern times especially of such who delight not in carping at the Fathers Wherefore according to the 6th Canon before laid down in this Chapter let the Temple be accomodated to our Saviour under the notion of an excellent Type For as our blessed Lord is declared by holy John (g) Ioh. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pitch his Tabernacle and dwell among us So the fulnesse of the Godhead is affirmed by the Apostle Paul (h) Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabite bodily in Jesus Christ as in a Temple The (i) John Gregory notes in Scrip. c. 31. Edit Oxen. Shecinah of the divine presence being unspeakably manifest in the Messiah Strange and uncouth is the fancy of Villalpandus (k) Templ Solom descrip ex Villalp per Cappell pag. 20. in proaem Bibl. Polyglott Walton stating the Temple's Typical similitude in proportion to and with the body of our blessed Lord upon the Crosse with his armes stretcht out and his legs conjoyned together in such a manner as that his head should possesse the Sanctuary his breast the Altar his feet the Eastern gate his two hands the two gates on the North and Southside of the Temple So that as the passage or way to the Altar and Sanctuary lay open through those three principal gates In like manner should the path to the true Sanctuary be madk plain and easie through the wounds of his feet and hands Whence it is that the brazen Sea which was situated on the Southside of the Temple near the Altar should prefigure the water and blood issuing out of the right side of our blessed Lord for the washing away of our sins and our spiritual sanctification But these things saith Lud. Cappellus though acutely and ingeniously invented by Villalpandus yet are not a little strained and forced favouring more of the sharpness and subtlety of humane wit then of the solid wisdome and teachings of the holy Spirit Wherefore I shall seek to accommodate some principal parts of the ancient Temple unto Christ personal by way of allusion rather then by direct assertion and afterwards remove to the next inquiry In as much then as the Temple is reported to have bin built with pure white marble thereby may be shadowed forth the unspotted purity and Candid innocency of our blessed Lord that well might the heavenly Angel say of him to the Virgin Mary (l) Luk. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holy thing which shall be born of thee shall be called the Son of God So that when the Prince of this World came near to him in a way of temptation (a) John 14.30 he found nothing in him of impurity and unholinesse as any fit matter or foundation for his malicious design against him Who is declared by the Apostle Peter (b) 1 Pet. 2.22 to have committed no sin neither guile to have bin found in his mouth We read further concerning the Temple that it was adorned with Planks and Boards of Cedar Firre and Olive which by their unctuous and resinous matter do not easily yield to putrefaction In like manner the body of our Lord had such an aequilibrium or excellent poise of the humours in its temperament and constitution that he was never sick in all his life as generally is conceived from the silence of Scripture in that point But that his body was in the same habitude of freedome from sicknesse and death as the bodies of our parents in the primitive garden by the free donation of God and his manutenency or conservation of them in such a state of equality that the tetrachordon or the four strings of the humours being choisely and divinely touched by the hand of heaven should warble forth the most pleasant and melodious harmony of immortality Now although our blessed Lord did undergo the pain of death being (c) Isa 53.5 wounded for our transgressions not his own yet did not the Father of our Lord and Saviour Jesus Christ (d) Psal 16.10 Act. 2.27 leave his blessed body under the power of the grave nor suffer his holy one to see corruption Again as all those forementioned materials framed of the wood of choise trees and being most curiously carved were overlaid with the purest gold the most incorruptible and precious among metals So may we observe in holy Scripture many of the excellencies of Christ compared to Gold Wherefore the inamoured spouse describing her beloved to the Daughters of Jerusalem conferrs his head with (e) Cant. 5.11 the most fine gold which some referre to the divinity of Christ others to his headship over the Church especially since John in his Revelation-visions beheld the son of man sitting on a Cloud (f) Rev. 14.14 with a golden Crown upon his head as being King over his mystical body the Church In antient times Gods majesty was pleased to utter his divine Oracles from out of the most holy place within the Temple But
in these last dayes He hath (g) Heb. 1.2 spoken to us by his Son who is expresly called (h) Dan. 9.24 Rev. 19.13 the most holy by the Prophet Daniel and was the person through and by whom the Father hath opened his minde to the World For the onely begotten Son which is in the bosome of the Father (i) Ioh. 1.18 he hath declared him He is Ioh. 1.1 called the word of God the Interpreter of the divine will in all ages neither (k) Mat. 11.27 knoweth any man the Father but the Son and he to whomsoever the Son will reveal him It was the (l) 1 Pet. 1.11 spirit of Christ in the Prophets of old testifying before hand of his sufferings and the glory that should follow By the same spirit (m) 1 Pet. 3.19 he went and preached to the spirits of the old World which are now in prison by which also he taught (n) 2 Cor. 13.3 the Apostle Paul and continues to inspire the hearts of his faithful Embassadours to the end of the World having upon his Ascension-day (o) Eph. 4.8 12 13. given gifts unto men for the perfecting of the Saints for the work of the Ministery and the edifying of his Body till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Wherby is evidently declared that the Gospel-Ministery divinely taught by Christ the Supreme Prophet of his Church (p) 1 Pet. 2.25 the Shepheard and Bishop of our souls (q) Ioh. 7.46 who spake as never man spake must endure till all the Elect be gathered and built up into a holy Temple in the Lord which shall not be fully and compleatly finished till the end of the World Moreover As in the Temple of Solomon there was an Ark made of Shittim-wood containing the Tables of stone whereon the ten Commandements were engraven and preserving them as a lively memorial of Gods Covenant with the Children of Israel to protect and defend them in case they kept and obeyed those precepts of God So Jesus Christ our blessed Saviour is declared to have (a) Mat. 5.17 fulfilled the Law not only as it became a just and righteous person so to do but on the behalf of the elect that so by the (b) Rom. 5.19 obedience of one many might be made righteous Which he performed with so much alacrity and willingnesse of spirit that he speaks of himself that (c) Psal 40.8 he delighted to do the will of God yea the Law was within his heart as a more excellent Cabinet then that which lay of old within the Oracle To contract As the curious vaile in the Tabernacle or Temple kept off the overcomming Majesty of divine glory from the eyes of those persons who entred the Sanctuary so the (d) Heb. 10.20 vaile of Christs flesh was drawn over Him as a Curtain to obumbrate and shadow the radiant divinity of his Godhead that rested in him in the daies of his Incarnation As the Golden Altar of Incense was the seat of those fragrant Odours which perfumed the holy of holies So are the prayers of the Saints offered up by the Lord Jesus upon the heavenly (e) Rev. 8.3 Altar of his intercession which stands before the Throne where our High Priest perfumes them in the golden censer of his own merit and makes them acceptable to his Father As the Table of shew-bread did exhibite food to the Priests that ministred before the Lord after the Cakes had stood their limited time within the Sanctuary So the Lord Jesus (f) Iohn 6.32 descending from heaven is that true bread of Life whereupon Saints do feed who are consecrated for (g) Rev. 1.6 Priests under the Gospel unto God the Father As the Golden Candlestick did yield a beautiful light within the Temple continually before the Lord Accordingly doth our Lord Jesus term himself (h) Ioh. 8.12 the light of the World that whoever followeth him and worketh by that light shall not walk in darknesse but enjoy the light of eternal life The seven lamps likewise of that Candlestick did signifie the various and excellent graces (i) Rev. 4.5 of the holy Spirit wherewith our Lord was adorned above his fellows who took great delight in (k) Rev. 2.1 walking in the midst of those 7 golden branches As the brazen Altar received the sacrifices which were offered up for the people's sins to make an atonement on their behalf before God So upon the Altar of the Crosse did the Lord Jesus (l) Heb. 9.26 put away the sins of his people by the Sacrifice of Himself As the Gate of the Temple gave admission to the Priests into those mysterious places where they executed their offices and performed services acceptable unto God So the Lord Jesus is the door of the new Testament-worship through which we must enter with our Gospel-sacrifices to performe our spiritual homage to his divine Majesty In all our prayers we must have a special eye to Christ and his mediation Even as Daniel in the Land of his Captivity kneeling upon his knees prayed when the (m) Dan. 6.10 windows of his Chamber were open towards Jerusalem and as Jonah though (n) Ion. 2 4 7. cast out of sight his soul fainting within him yet looked towards the holy Temple so must we in our deepest exigencies and the most fainting fits of distresse look towards Christ our spiritual Temple and through him only expect audience at the throne of grace In these and many other particulars I might proceed to amplifie upon this point but shall reserve them to a more copious enlargement in the succeeding treatise 2. Let us go on in the next place to shew briefly how the Church also the mystical body of Christ was signified by that glorious building Wherein I shall but succinctly mention some few things recommending the more large explication to their more proper and convenient places As the Temple was the material house wherein God was worshipped under the Jewish administration So is the Church under the Gospel the spiritual (a) 1 Cor. 3.16 Temple of God wherein his holy spirit dwelleth Nos enim sumus Templa dei altaria luminaria vasa We are saith (b) Tertul. de Cor. mil. p. 753. Edit Par. 80. Tertullian the Temples of God the Altars Lamps and Vessels Every Christian Church (c) Dr. Ed. Reyn. on Hos Ser. 5. p. 131. quar as a most Reverend and Learned Dr. of our own Nation is the Israel of God and every Regenerate person born in Zion and every spiritual worshipper the Circumcision Now Christ is crucified in Galatia and a Passeover eaten in Corinth and Manna fed on in Pergamus and an Altar set up in Egypt and Gentiles sacrcified and stones made Children unto Abraham and Temples unto God The Ark of old
burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon