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
principal part whereof was Geometry Act. 7.22 they being necessitated every year after the overflowing of Nilus to measure the Limits and Bounds of most mens Land a-new as Herodotus in the Life of Sesostris in his Euterpe together with Diodorus Siculus in his first Book and 81 Section according to some Copies do both attest That possibly Moses and his People might use the Aegyptian Measures which if true though we have no word in Scripture for it then I will recommend to the Readers consideration a notable Memorandum of the Aegyptian Cubits out of Herodotus holding it not convenient to spin out any more time on this Subject The place is in Euterpe Herodotus or of his History lib. 2. In English thus A Pace is six Foot or four Cubits A Foot is four Palms A Cubit sixe Palmes If you say it is Samian measure generally used by that Author I answer with his own words in the same Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aegyptian Cubit is equal to that of Samos To conclude what ever the Cubit were either of Moses or Solomon the Dimensions of the Temple being described not by yards or feet but under the name of Cubits the judicious Reader may imagine its length according to his own most exact conception and so conceive the House as large and magnificent as he please sobeit he be careful that the Battering-Ram of his fancy do not cast the Walls Gates and Porches and the poor Levites in their Watches into the Valleys of the Moriah-Mountain For the whole Hill with the Temple and Antonian-Buildings included did not contain much more then about six stadia in compass as Josephus hath left upon Record De Bell. Judaic lib. 6. cap. 6. What a stadium in Josephus is you may see in the third Chapter of this Treatise Since we have then a little cleared off our hands this tough and knotty rubbish of a Cubit so much as to our present Design let 's begin to lay the Foundations of the Temple and so proceed forward to the Top-stone of that admirable Fabrick The Foundation THE Foundations of this Royal-Building were laid with great costly hewen stones Of what depth Scripture is silent Foundation 1 King 5.17 De re rust l. 1. Tit. 8. But if Palladius be a good Architect they should be in depth a fifth or sixth part of the height when the place is solid This being on a Rocky Hill as Josephus writes we may allow for the Porch of one hundred and twenty Cubits high the depth of Twenty Cubits and for the whole House being Thirty high five Cubits depth for the Foundations and on each side half a cubit broader then the Walls of the House The full thickness of the Walls are not deducible out of Scripture Walls 1 King 6.6 Onely thus much we may clearly evince that they were four cubits thick at least just by the ground For we read of three Cubits abated in the thickness of the Walls for the Beames of the side-chambers to lye upon On which account we do allow but one Cubit for the thickness of the Temple-wall from above the Roof of the third and highest Story of the Chambers to the Roof or Top of the Temple it self But if we allow 6 at the Bottome there will remain three at the Top which is the least we can allow considering the height together with its magnificence and designed duration If six at Top as usually most do grant then there will be found nine at Bottome or 10 as the learned Ribera would have it I know some would squeeze six Cubits out of Ezekiel's Visionary Temple for the thickness of its Walls but we shall go in the middle proportion and in our Figure adde to the internal capacity the thickness of six Cubits for the Walls till some Rabbinical Architect shall conjure up the Ghosts of Solomon's Builders to decide the Controversie The Figure of the Covered Temple 1. The Tower of the Porch 2. The Porch 3. The Holy place 4. The Oracle 5. The windowes of the holy place 6. The side Chambers Of the Porch BEfore I enter upon the Proportions of this Building Situation its necessary we should remember the Temple-Student what point of Heaven the Porch and its stately Entrance did face For which purpose let 's consider that Ezekiel in his Captivity-Vision being brought into the Inner-Court of the Lords House saw 25 men between the Porch and the Altar with their backs toward the Temple of the Lord and their faces towards the East Ezek. 8.16 worshipping the Sun toward the East Whereby is tacitely implyed that the Body of his Visionary-Temple or the Covered House the Pattern in many things of Zorobabels Structure was Westward of the Brazen-Altar If this be not enough observe out of another place that the Gate of the outward Sanctuary that is the Holy-place of fourty Cubits long Ezek. 44.1 as I shall shew by and by which looketh toward the East was shut Yet once more when he was brought to the door of the same House again we read That he saw Waters issuing from under the Threshold of the House Eastward For the Fore-front of the House stood toward the East Ezek. 47.1 I hope this is a sufficient Testimony being treble-twisted to draw any sober mans consent to us seeing that the situation of the second Temple according to the concurrent judgment both of Jews and Christians did imitate the former of Solomon's So that now none need fly to any Idiotismes or Proprieties of the Hebrew Language for a Sanctuary to shelter the true situation of the Temple as some have done The beautiful face of the Porch we will then begin to erect towards the East-quarter of Heaven 1 King 6.3 Length Breadth 2 Chron. 2.4 Height Dr. Lightf Templ p. 89. whose inward Capacity shall be contained within a Line of Twenty Cubits length from North to South for its length ran parallel to the breadth of the House and a Line of Ten Cubits for its breadth from East to West The height of the whole Porch was very stately and pompous viz. One hundred and Twenty Cubits Not that it was all empty and void to the Top but probably had Chambers and Winding-stairs ascending up to the Roof But that the lowest Concameration of the Porch was more then 22 Cubits and ½ in height may be evident by the height of the Pillars of Brass whereof we shall speak anon Probably the height of its lowest Room within might be equal to the rest of the House viz. Thirty Cubits As for the Battlements on the Top of the Porch Battlements we may conceive them to be much of the same proportion with those of the Walls of the City fore-described that is the height in the open spaces was two Cubits and the Propugnacles three Cubits or thereabouts or rather stately Rails of Stone besides the more curious Ornaments of Pinacles From the Top of this Porch I
in the after-words accordingly to what he had spoken lib. 8. cap. 2. expresly of Solomons Walls of 400 Cubits height raised out of the Vally as is before cited to be at the top a foursquare work and is here amplified as to the measure of its quadrangular Extent Alas it was not for Herod one under the Romans and vext with continuall wars and inconsiderable as to Solomon's Territories or Riches to do such works as these Wherefore severall have justly suspected whether ever he medled with the Temple unlesse as to Reparations and Ornaments Which was in these Substructions inviolable by time and adorned by former Kings on the East which was a furlong long aswell as the rest Which Court thus foursquare and each side of a furlong extent and built by Solomon is also asserted by Ludov. Cappellus in his Apostolicall History pag. 15â— By what precedes we may perceive it more and more confirmed out of the mouth of Josephus that Solomon built all the vast Foundations round about together with the whole foursquare Wall at the top on the Brow of the Hill each side of the Square being one Furlong in length that is 625 Roman feet cap. 13. lib. 1. cap. 1. lib. 2. cap. 23. according to Censorinus in his Book De die Natali or A. Gellius in his Noctes Atticae or Pliny in his Naturall History Now though this Stadium of Josephus be most properly to be accounted according to the Grecian measures yet it breaks no squares with us for the Stadium of the Romans and the Grecians is accurately noted by Lindebrogius pag. 86. Edit Lug. Bat. 1642. â—0 in his Notes upon that place of Censorinus to be the same if the Calculation be carefully observed where he cites Lucas Petus de Mensuris Ponderibus and Hues de Globis that although the Grecian be but 600 Foot and the Roman 625 Foot yet he gives this reason for their Parallelism Nam pes Graecus excedit pedem Romanum semiunchâ For a Greek foot is longer then a Roman by half an inch So that 600 half inches at 12 inches in a foot make up those 25 Feet in the Roman Stadium beyond the number of feet in the Grecian Moreover from the last cited place of Josephus we may observe that Solomon is mentioned to have built Porches at first on the East end onely which serves to expound the so much vexed and misinterpreted Passage of Josephus which was in Controversy viz. That the Temple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It was destitute of Porches on any other side of the Temple at least in the first times of Solomon For the Scripture seems to favour his porching of the Courts of the Lord's house round about at the twenty years end when he had finished the house of Lebanon his Pallace and Throne together with the Queens house according to the order of its Relation 1 King 7.12 Though its certain Preoccupations are frequent in the sacred Leavs as immediately about the Utensils of the Temple after all and therefore we shal not rigidly press upon it from Scripture though Josephus in his 8th book is peremptory in this point as you have read above So that if you will permit Josephus to be his own Interpreter as 't is all the reason in the World he should behold him now joyning hands with our exposition Thus much then may abundantly I hope suffice as to the two first Arguments out of Scripture and out of Josephus to prove two Courts round about the Temple especially out of the last whose Authority was alwayes brought to contradict it The third Argument may turn upon the Hinges of the Temple Gates in the outward Court opening of their own accord for a decision to this controversy which were placed to all the four winds saies Josephus Evidently clearing that the great Court was round about the covered building For he tells us expresly in another place concerning the inward Court of the second Temple according to very judicious Persons it being correspondent in most things to the first that it had no Gate toward the West These are his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then there were Gates to all the winds De Bell. Judaic lib. 6. cap. 6. p. 916. F. and if there was none on the West in the inner Court it followes that the Western Gates of the Temple must be placed in the outward Wall of this great Court compassing the Temple and the inner Court round about Fourthly The Compasse of the wall of the outward Court being four Furlongs according to Josephus his description of Solomon's buildings each furlong taking up a whole side of the Quadrangle doth clearly determine the Gates on the West side to be in the wall of the outward Court which by its largenesse must needs be supposed to compasse the inner I will yet add two probabilities to this purpose that the Court did compasse the Temple The first may be taken from the dimensions and position of Moses his Tabernacle Wherein we read that the Court was set up round about The Tabernacle This might be fully demonstrated from the length and bredth of the Court and Tabernacle Exod. 40.8 The Court is expresly declared to have been 100 Cubits long and 50 broad The covered Tabernacle Torniellus and others do evince Exod. 27.18 from the measures of the Boards and Curtains to have been but 30 Cubits long and 10 broad within Annal. ad ann 2544. Num. 60. and consequently to have been placed within the Court. Now that the Temple did in many things imitate Moses his Tabernacle though generally double to its dimensions is clear to every one being 60 long and 20 broad as to inward capacity the Walls not being considered whereas Moses was but 30 in length and 10 in bredth aâ— abovesaid Wherefore then as Moses his covered Tabernacle stood within its Court inclosing it round on every side so it is somewhat probable that in this particular the Imitation might sort even that the covered Temple stood within the Walls of its Courts The second probability may be deduced from Zorobabel's and Herod's Temple agreeing in most things with Solomon's as very sober Authors upon serious deliberation do hold forth only the Fabrick of the last covered house was somewhat larger But Herod's Courts conceived by many to be praecisely wrought up in the very vestigia or prints of Zorobabel's Walls did compass the Temple round about as may be cleared out of the Jewish writers and particularly out of Codex Middoth and L'Emperour the learned Commentator upon it Which probably being erected according to the pattern of the ancient Temple of Solomon with the consent of severall judicious Writers as I have often hinted may in some measure help to confirm the assertion of its compassing Courts before largely treated of from the testimonies of the sacred Scriptures and our often cited Historian of the Jewish Nation Montania Abulensis Villalpandus c.
those stately Ponds upon their proud Backs were ordered by God Himself in His Directions to Solomon to be on this wise On the North side of the Priests Court there were five of them setled in a Row and as many more upon the South they being ten in number The end or designed use of these Sacred Vessels was very constant even for Daily Service in the Administration of Water to the Priests of that Splendid Temple who were to wash the several parts of the Burnt-Offerings and other the enjoyned Sacrifices upon the decliving Shelves of Brass before described whereupon the several Spouts of the Lavers did run at pleasure with clear and pure Water according to the various occasions of the Sanctuary Having thus finished the delineation of this Piece in some measure which we find so amply and fully and yet as to our Translation so intricately laid down in Scripture we shall now wave any further treating upon this Point and proceed to the other Utensils in their proper place and order But as for these lesser Vessels Utensils Ornaments standing in or laid up within the compass of this or the other Court and the several Chambers of the Temple as the Desks and Musick Books of the Singers the King's Pillar all the Vestments of the Priests the 120 Trumpets the Slaughter-Knives and all other Utensils about the Sacrifices the Instruments of Musick the Standards of all Measures the Armory of all Weapons as Spears Bucklers and Shields c. The Repositories for Wood Salt Tythes Offerings the Treasury Chambers the Water or Well-Rooms the Lodgings of the Priests and Levites that attended on the Holy Service in the Temple their Description cannot be manifested out of Scripture Were we to describe the Second Temple we might be supplyed by the learned industry of many Forreiners both Jews and Christians but especially of those two learned Levites of our own Nation Dr. Lightfoot and Mr. Fuller to whose great pains the Common-wealth of Learning is deeply obliged having given us better Descriptions of the Temple then any High-Priest of the Jews ever did But seeing we mainly insist upon the Delineation of Solomon's Temple let it at present suffice that the fore-mentioned things were extant and most exactly disposed though it hath not pleased the Holy Spirit to transmit their accurate Descriptions to Posterity while we in the mean time remain content not to be wise above what is written The Figure of the High Priest in his holy Vestments and ornaments together with the inferiour Priests their apparell the Sacrifices and Utensils of the Sacerdotall function in the Temple By Arias Montanus A. Singing bookes B. Skins of beasts C. Trumpets D. Incense cups E. Slaughter knives F. Cauldrons Spoones and pots G. Flesh hookes H. Wine and Oyle Vessels I. Bellowes K. Wood L. M. N. O. Creatures for Sacrifice P. The High Priest in his Pontific all habit described in the close of the 4th Chapter Q. Ordinary priests R. The Incense Altar S. The Incense cup T. The Censer Observe in the High-Priests Figure A Singing-Books B Skins of Beasts C Trumpets D Incense-Cup E Slaughter-Knives F Cauldrons Spoons and Pots G Flesh-Hooks H Vessels of Wine or Oyl I Bellows L M N O Creatures for Sacrifice P The High-Priest himself in His Pontifical Habit. Q Ordinary Priests R The Golden-Altar of Incense S The Incense Cup. T The Censer 1 The Broidered Coat 2 Robe next under the Ephod whereto the Pomegranates and Bells of Gold were appendant 3 Curious Ephod 4 Girdle 5 Mitre 6. 6. Onyx Stones 7. 7 Hookes 8. 8. Golden Chains 9. Breast-Blate of Judgment 10Vppermost Rings 11 Nethermost Rings 12 Silk-Laces 13 Hinder-Ring 14 The Plate of Gold upon the Mitre 15 Bels of Gold 16 Pomegranates Of the Priests and High-Priests Vestments THus having finished the Discourse about the Temple its Parts Courts and Utensils we shall now as a Coronis to the whole Work present the High-Priest in his Pontificalibus ready to go into the Temple to perform his duty Exod. 28.41 First of all He wore all the Garments that ordinary Priests did wear We shall put them on in their order 1 Next the flesh the ordinary Priests had Linnen Breeches to cover their Nakedness from the Loins Exod. 28.42 43. even to the Thighs of fine twined Linnen Cap. 39. 2 They put on a close Linnen-Coat that reacht from the Neck down to the Ankles with sleeves for their Arms. Ver. 40. 3 This Coat was fastned with a Girdle that went round about their middle of fine twined Linnen of Blue Ver. 40. Cap. 39. v. 29. Cap. 39.28 and Purple Scarlet and Needle-work Here once for all let it suffice to mention that this Girdle and other Vestments were made with these various Threads One was of Hyacinch Violet or Blew Colour Another of Purple Colour tinctured with the blood of the Tyrian Shell-fish The Scarlet was dy'd with the Grains of a Shrub growing in Galatia a Province of Asia the Less in Africa and other Countries as Pliny hath it lib. 16. cap. 8. The last is of fine Linnen from Aegypt and the Blew and Purple were Commodities brought to Tyre from the Isles of Elishah i. e. of the Aegean Sea Ezek. 27.7 4 On their Heads were fastned goodly Bonnets of fine Linnen These were all Vestments of the ordinary Priests The High Priest had Vestments in this order as mentioned Lev. 8.7 8 9. Exod. 29. 1 His Coat which was embroidered Exod. 28.39 28.4 2 His Girdle was of Needle-work of fine twined Linnen and Blue and Purple and Scarlet Exod. 39.29 Lev. 8.7 These two were I suppose the same for substance with the other Priests but a little more curious for work 3 The Robe Lev. 8.7 called the Robe of the Ephod all of Blue Woven Work Exod. 28.31 39.22 c. There was a hole in the top of it in the midst with a binding of Woven Work round about the hole like the hole of an Habergeon that it be not rent Beneath at the hem of this Garment there were made to hang Pomegranates and Bells the Pomegranates were made of Blue and Purple and Scarlet and twined Linnen The Bells were of pure Gold between the Pomegranates round about As to their number Ribera out of Jerome says there were 72 Pomegranates and as many Bells p. 139 But Scripture in this rests silent 4 Then the Ephod was put on Levit. 8.7 which was made of Gold and Blue Purple and Scarlet and fine twined Linnen The Gold was beaten into thin Plates and cut in Wires to work it into the Blue c. with cunning-Work This had two Shoulder-pieces joyned to its edges whereon were placed two Ouches of Gold having two Onyx Stones inclosed in them and therein graven after the manner of a Signet all the names of the Children of Israel according to their Birth To the two Golden Ouches were fastned two Wreathen Chains of pure Gold 5 This Ephod was girded
out of the 17th verse 11 Azariel or Uzziel of Heman v. 4 18. 12 Hashabiah of Jeduthun v. 3 19. 13 Shubael or Shebuel of Heman v. 4 20. 14 Mattithiah of Jeduthun v. 3 21. 15 Jerimoth v. 4 22. Being all the Sons of Heman 16 Hananiah v. 4 23. Being all the Sons of Heman 17 Joshbekashah v. 4 24. Being all the Sons of Heman 18 Hanani v. 4 25. Being all the Sons of Heman 19 Mallothi v. 4.26 Being all the Sons of Heman 20 Eliathah v. 4 27. Being all the Sons of Heman 21 Hothir v. 4 28. Being all the Sons of Heman 22 Giddalti v. 4 29. Being all the Sons of Heman 23 Mahazioth v. 4 13. Being all the Sons of Heman 24 Romamti-Ezer v. 4 31. Being all the Sons of Heman These persons thus appointed to the Work of the Songs of Zion were freed from any other Service being employed in that Work onely 1 Chron. 9.33 Night and Day Now for the farther knowledge of the deduction of the Levites from the Loins of Levi together with the succession of Moses and Aaron the Children of the former viz. Moses being the Lord High Treasurers of the Temple of the other being High-Priests let us present this Genealogicall Stemme before your Eyes being deduced out of the 6th Chapter of the first of Chronicles and other places of Scripture Jacob or Israel Levi. 1 Gershon Exod. 6.17 2 Libni or Laadan 1 Chr. 23.7 3 Jahath 1 Chr. 6.20 23.10 4 Zimmah 1 Chr. 6.20 Or Zinah 1 Chro. 23.10 5 Ethan or Joah 6 Adajah or Iddo 1 Chr. 6.21 7 Zerah 8 Ethni 9 Melohiah 10 Baasiah 11 Michael 12 Shimea 13 Beraehiah 14 Asaph the chief Singer 2 Shimel or Shimi 3 1 Kohath who lived 133 y. Exod. 6.18 2 Amram Aaron 4 Ithamar 5 Eli 6 Phinees 7 Abiezer 8 Buzi 9 Ozi 10 Eli that brake his neck 11 Ahitub 12 Ahimelech 13 Ahijah 14 Abiathar Put from the High-Priesthood by Solomon 4 Eleazar 5 Phinehas 6 Abishua 7 Bukki 8 Vzzi 9 Zechariah 10 Merajoth 11 Amariah 12 Ahitub 13 Zadock who was High-Priest in the time of K. Solomon in the room of Abiathar 1 King 2.2.35 3 Moses Rehabiah Jeshajah Joram Zicheri Shelomith The great Lord Treasurer of the Temple 2 Chron. 26.25 26. 2 Izhar 3 Korah 4 Ebiasaph Exod. 6.24 Or Asaph 2 Chr. 26.1 5 Assir 6 Tahath 7 Zephaniah 8 Azariah 9 Joel 10 Elkanah 11 Amasai 12 Mahath 13 Eskanah 14 Zuph 15 Toah 16 Eliel 17 Jeroham 18 Eâ—kanah 19 Shemuel or Samuel the Prophet 20 Joel 1 Sam. 8.2 21 Heman the Singer 1 Merari 2 Mahli Numb 3.20 Exod. 6.19 1 Chron. 24.26 Mushi 3 Mahli 1 Chron. 23.23 4 Shamer 1 Chron. 6.46 5 Bani 6 Anezi 7 Hilkiah 8 Amaziah 9 Hashabiah 10 Malluch 11 Abdi 12 Kishi or Kushajah 1 Chron. 15.17 Or Kish 2 Chron. 29.12 13 Ethan probably the same with Jeduthun one of three Masters of Song If we compare these places 1 Chron. 15.19 25.1 2 Chron. 5.12 Obed-Edom 1 Chron. 16.3.8 Hitherto sufficeth it to have discoursed of the melodious Singers of the Temple with the Scheme of their Contemporaries to illustrate the History Let us now walk forth out of the Priests Court toward the Gates and Treasuries and take notice of the great diligence adhibited by these sacred Porters in their several Wards and Watches Of the Porters THE next Officers to be spoken to are the Porters who did watch at the Gates of the Temple day and night The Psalmist calls upon them that stand by night in the House of the Lord to bless His Name and Psal 134.1 in a Psalm indited for the Sons of Korah to tune he tells them He had rather be a Door-Keeper in the House of God then to dwell in the Tents of Wickedness Psal 84.10 or the Curtains of Alienation from the presence of him that dwelt between the sacred Cherubims The number of these Porters in a gross and full summe 1 Chron. 23.6 are remembred to have been four thousand by the Appointment of King David and seem to have been divided into 24 Courses like as the Priests and Singers were For one Text relates 2 Chron. 8.14 that Solomon did appoint the Porters by their Courses at every Gate according to the Order of David his Father According to which if we examine the account so far as it is brought in by Holy Scripture we shall read of 24 chief persons whose Sons and Brethren seem to come by course after 7 days from time to time out of their Villages 1 Chron. 9.25 to that Service at the several Gates of the Temple To which they were designed by Lot as may appear more particularly by this Draught annexed taken out of 1 Chron. 26. THE GATES 1 On the East The keeping whereof by Lot fell to Shelemiah ver 14. called also Meshelemiah the son of Kore of the sons of Asaph that is Abiasaph the Great Grandchild of Kohath and under him of these Levitical Porters came in by course constantly 6 persons to watch there v. 17. probably the same person who is called Shallum the chief Porter because his Lot fell out to be at the chiefest Gate which appears by the very same account of His Lineage 1 Chron. 9.19 6. 2 On the North. The Lot hit upon Zechariah a wife Counsellor being the son of Shelemiah and under Him at the North-Gate there were appointed 4 to watch by course 4. 3 On the South The Lot came forth to Obed-Edom and those under his Rule Southward verse 17. 4. 4. On the West Toward Asuppim or the Treasury-House which stood at the South-End of the Western-Wall and had two little Gates at each end of the Treasury whereof we have spoken before They were committed to the custody of the Sons of Obed-Edom at each Gate two as it is exprest v. 17. two and two 2. 2. At Shallecheth or at the Causey of the King 4 Porters v. 16 18. 4. At Parbar-Gate two Porters v. 18. and both these Gates were under the custody of Shuppim and Hosah v. 16. 2. Â Â 24 So that hence we may observe that there were 24 Porters constantly fixed by their Courses in their stations for the Watch at the Gates of the Outward Court of the Temple They are recited to have been placed in the four Quarters of the House of God even towards the East West North and South and that they lodged round about the House that is in the Chambers of the Outward Court having the over-sight of the Gates and had the charge lay upon them of opening them every morning Their exact Genealogie in a direct Line from their Ancestors is not precisely and determinately recorded in a methodical manner that I have yet observed Onely the Scripture is pleased thus far to insinuate that the Porters were of the Line of Korah and Merari Of Korah the Grand-Son of Kohath descended Meshelemiah the principal Porter of the Temple being setled at
sweating under the rigour of the Law the cunning of perverse Pleaders the corruption of Juries and Judges in any of the other Courts But hitherto let it suffice to have spoken of all the sacred Officers which were genuinely extracted from the Root of Levi. A word of the Nethinims and we shall end Of the Nethinims THese were the most inferiour persons that were conversant in any Temple-Work being of the Race of the Idolatrous Canaanites and were the first-fruits of any whole Cities or Societies of men that were proselyted unto God presaging of old the future admission of the whole Harvest of the Gentiles within the Pale of the Church The Story is sufficiently known how the people of Gibeon Chephirah Beeroth and Kiriath-Jearim by a wily collusion imposed upon Joshuah Josh 9.17 and the Princes of Israel whereby they obtained an exemption of their persons from the common calamity of Canaan But upon discovery of their craft they were solemnly adjudged unto Bondage yet such as was very honouâ—able if any servitude may be so styled in that they were appointed for servants to the House of God under the Priests and Levites Ver. 23. and so might esteem it some accession of excellency to be placed rather in the Van of Bond-men then in the Rear and to be made the Lags of Free-men What ever estimation they put upon it certain it is such sacred service was a great mercy to them who having their lives spared because of the Oaths of the Princes might have been banished but were now received unto the Knowledge Service of the true God and like to be set in the true path of Eternal Salvation so that whereas others are said to take the Kingdom of Heaven by violence in another sense Math. 11.12 here the Gibeonites may be said to have taken it by craft and out-witted themselves into true happiness The work which they were appointed to by Joshuah was hewing of Wood and drawing of Water for the Sanctuary and for the Congregation that is for the service of the Congregation in their Sacrifices and for the Altar of the Lord. Our Translation reads it thus Josh 9.23 Ver. 21 27. Ver. 27. that Joshuah made them such that day But in the Hebrew the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedit eos and he gave them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan to give or deliver over Whence it is that they were styled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nethinims or the persons given and delivered over for such a service and therefore the Text says they were cursed that is dedicated to God as the first-fruit of the slaves of Canaan Ver. 23. Even as the City Jericho Josh 6.19 7.1 with all the goods was cursed as being the first-fruit of Cities taken in the Land therefore was all the Treasure of it consecrated to the Lord and Achan herein sinned by medling with the accursed or dedicated spoils every person being cursed and condemned that durst touch any Dedications to diminish from or take them away But as to these Nethinims which we have in hand that were thus accursed and dedicated to the Sanctuary the sons of Saul found is by sad experience to be a dangerous point to meddle with consecrated persons as well as things Concerning whose Name 2 Sam. 21.9 the Paronomasia is more clear and evident in the Book of Ezra where the Holy Pen-man creating of these persons in the Register of the Returns from Babylon hath these words in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the Nethinims Ezra 8.20 Shenathan David which David gave or as we read in our English Version had appointed for the service of the Levites that is whom David had de novo constituted in their several set-courses as He had done all the Officers of the Temple in their several Stations a little before his death not that now they were at this time first employed in these Services but had been ever since the days of Josuah conversant in that labour but were now methodized for Temple-service according to the Incense of their Generations since the days of their Primitive Admission to be the Ministers or Servants of God in the lowest Works of the Sanctuary Ezra 7.24 The Habitation of these Nethinims or Gibeonites was in Ophel when the Temple was built Neh. 3.26 11.21 that is either in the Tower it self as some conceive or else in houses near to that Tower or the Wall so called of Ophel in a capacious place or street possibly running near the Wall and adjacent to the Tower of Ophel On which stately Building there was much expended by King Jotham and it was afterward magnificently raised to a very great height by King Manasseh 2 Chron. 27.3 2 Chron. 33.14 Now the reason why they lodged in or near Ophel was because of its proximity or nearness to the East-Gate of the Temple the ordinary stately entrance into that sacred place For they being not of the Tribe of Levi might not lodge within the Courts of the Temple But those that were in course to attend upon the Wood and Water for the Sacrifices and other sacred uses lodged close by till their Week was finisht and then probably they went out to their Cities and Villages abroad in the Countrey as the Priests and the Levites did For we have express mention of Cities abroad wherein these Nethinims as well as the other Officers of the Temple dwelt Ezra 2.70 But so much let it suffice to have spoken concerning the sacred Officers attendant upon Divine Worship in the House of God at Jerusalem SECT II. The second Paragraph of this Chapter according to the Division of it in the beginning shall contain the several Seasons Quantities Numbers and Measures of things sacrificed unto God under the Jewish Paedagogie IN the first place let 's remember that the Divisions of this Section ratione temporum will out of Scripture produce some short Discourse about 1 The Daily Service 2 The Weekly 3 The Monethly And fourthly the Annual Festivities which were to be punctually observed and solemnly performed in their due time and method according to the Divine Injunctions in this Holy Place Here before I proceed it 's somewhat requisite that I briefly speak a little to the dry and liquid Measures of the Hebrews so far and of so many onely as we shall use in this Discourse of the Sacrifices As to dry Measures there are three onely that we shall use The Omer Ephah and Homer Concerning which we find in Scripture Exod. 16.36 Ezek. 45.11 Antiq. l. 3. c. 7. that ten Omers make an Ephah and ten Ephahs produce an Homer By a tenth deal of Flour so often mentioned in the Levitical Sacrifices we understand an Omer which in the Hebrew Text of Leviticus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is retained by Josephus who calls this Quantity and Measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
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
heavens are fill'd and overspread with thick and heavy Clouds which totally suppresse and obscure the beams of the Sun there can be no Rain-bow visible at such a time which must appear naturally in some thin and â—orid Clouds opposite to the Suns place at that instant As Vitellio doth determine in his opticks In Vapore rorido Iridemgenerari necesse est Lib. 10. Theor. 66. p. 458. Edit Basil 1572. Though no doubt they have shined most beautifully when very dark and thick Clouds have bin situate behind them yet such thick Clouds are not the proper cause of the appearance but of the fortifying and strengthning the apparition even as opacous matter behind the glasse makes the face appear the more visibly in it Whereas the dewy distillings of thin Clouds properly makes the Rain-bow to appear and therefore is it that many times after a great April showre in the thin Reliques when the aire is filled with moist vapours these Rain-bows have appeared with their hornes or ends terminating in a vally and a great hill behind them as once I observed near the River Tine in Northumberland From all which we may safely conclude that the Rain-bow is rather an Index of no continuing rain partly because of thin vapours which cause its appearance and partly because the Sun must at the same time shine the heaven not being overwhelmed with Clouds Yet neverthelesse since the ancient deluge it is become a certain and an infallible token whensoever it appears that Gods majesty will never drown the whole world any more because of the Covenant made with all flesh having set (d) Gen. 9.13 his Bow in the Clouds as a declarative token of his will So that God hath now stampt his divine impression upon the Rain-bow to signifie now more forcibly and inviolably the same thing which of its own nature though slenderly yet in some measure it doth prenotifie In the like manner the infinitely wise God may please to inscribe or impose a positive institution of his own upon those very materialls which from themselves do yeild some natural reflection upon the things which they typifie by divine ordination whereby they are indeed elevated to a more ample and significant honour As for example in the Levitical Law (a) Ferneâ—tus in Therapeut l. 5. c. 7. hysop that is of an abstersive and mundative nature was used in the case of Leprosie Nay it is noted by Dioscorides and his Commentator Matthiolus that it helps those diseases which come from sharp Intercutaneous humour Edit Venet. 1554. p. 332. c. and therefore is properly used to signifie our cleansing from sin Again Cedar was the internal material of Solomons Cherubins which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imputrible wood noting the perpetuity and immortality of the holy Angels Furthermore when the divine Majesty hath expresly declared in Scripture such a person such an edifice such an utensil to take upon it the habit of a Type and hath instituted and appointed it to Commemorate some spiritual good thing in the Gospel Then may we in general accept of this for a safe guide in our procedure to the more particular part of such a great Type and descend further to enquire out the Analogy and proportion to and with the Gospel-substance held forth in them So be it the inquiry be managed with great sobriety humility circumspection and moderation From what precedes we may likewise inferr that as to those types which signifie upon no other account then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divine choice and decision it is the safest way and most commendable to interpret them only by what divine Revelations are extant in Scripture looking directly upon them As when the Corner stone of the Temple is applyed to Christ or the beaten piece of Gold that was the cover of the sacred Chest in the Oracle called the Mercy-seat is applied to Christs mediator-ship and the like Whereas in those Types which have any Analogical harmony naturally interceding betwixt them and their respective Antitypes in joynt Connexion with Gods divine institution some more liberty of ampliation may be tolerably allowed so be it they be handled with great diligence accurate care and submissive inquiries into the natures of such typicall things and their correspondents in the Gospel according to all their views and habitudes with a choise respect had to the Orthodxoy of Faith the Canon of the Scripture and the Concurrent Judgment in the main of the grave and learned luminaries of the Church of Christ Some persons have bin very apt to give a plenary indulgence to their own private fancies and then to applaud and clap their wings at the thin-spread issue of their own brains which generally give little satisfaction to any but themselves It was a failing certainly in some of the Antients let me speak it with all modesty and reverence yet had to their learning and strictnesse of life as particularly in Origen Ambrose Bede and others to apply too particular a signification to every nice punctilio of the ancient Ceremonies Surely they had Lynceus his eyes such as Orpheus in his Argonanticks relates him to have had wherewith he could see crosse the Ocean who in every naile pin stone staire knife pot and almost in every feather of a sacrificed bird could discerne I know not what strange distinct and peculiar Mystery It were fat better certainly to remember the Common Canon for exposition of parables that their scope is mainely to be attended and to be taken for our guide So in Types the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the persons places rites and utensils of greatest note should be the subject of such discourses the lesser particles being appendant onely to the Grandeure and pomp of the Temple Some whereof were ordained as Parisiensis observes for distinction of the Jews from Heathens as the situation of the Oracle at the west end of the Temple to distinguish them from the Fanes of the Lybians Assyrians Aegyptians and generally of all Heathens which looked toward the (a) Vitrvo Archit Lib. 4. c. 5. p. 70 71. Edit Elz. 1649. fol. East Other parts were appointed to carry on and hold forth a general harmony others for the preservation of the forme and Oeconomy of the Jewish worship So that some onely and they the chiefest and greatest materials did hint at spiritual good things in a particular manner I shall not therefore be peremptory in any thing but in that which Scripture it self doth directly lead to As for others which hold onely some Analogy with the greater being as several parts and parcels of them the intrerpetation whereof may be founded upon common consequences of reason the like thereto being insinuated by other similitudes in holy Scripture such I shall with all modesty and submission propose to the consideration of learned and ingenuous persons not valuing the sick and morose cavils of illiterate and sordid Tempers who are like the great boaster in (b) Noct. Attic.
conceives some Typical hint of the Lord Jesus to have bin involved in the very name and accordingly expounds it of the apparition of (c) 1 Tim. 3.16 God manifest in the flesh viz. of our blessed Saviour who was born conversed very frequently and at last suffered in this tract of mountains known of old by the name of the Land of Moriah or of Vision In this particular ridge being the mount it self precisely whereon the Temple stood some (d) Breidenbachius have blessed themselves with a conceit that good Jacob saw in his dream the ladder reaching up to heaven and moreover that he called it Bethel by an Historical prolepsis whereas it is certain the good Patriarch was then passing on in a journey at a good distance from this place toward Syria But the true place of the sacrifice of Abraham indeed was here being frequently called in Scripture by the name of mount Zion especially in the writings of the Prophets where by a Synecdoche the name of one little hill is given and ascribed to all the mountaines thereabout and so Moriah in a more laxe acceptation of Zion is frequently termed by that name whereas in a more strict sense Zion was properly the name only of the neighbouring mount whereupon King David dwelt whose entertainment of the Ark within the verge of his own house hath caused this denomination to be given to all the sacred places thereabouts where the Ark of Gods presence was afterward seated The constant residence whereof by the appointment of God and the care of Solomon was upon the hill strictly so called of Moriah within the walls of the City Jerusalem where it was encompassed with a beautiful Temple instead of the Mosaical Curtains The glorious Majesty of heaven chose a mountain rather then a valley for the habitation of his holinesse thereby giving us to understand the excelsity and dignity of the Gospel-Church in a figure which was of old prophesied of to be (e) Isa 2.2 Mic. 4.1 Dan. 2.44 exalted over all the Mountains and Kingdoms of the Earth It was set upon a lofty mountain to shadow forth the visibility of the Evangelical Church in all ages to such as have spiritual eyes to discern it (f) Mat. 5.14 For a City that is set on a hill cannot be hid Besides as buildings which are fixed upon mountains enjoy a more pure and defaecated aire therefore several of the antients have accounted such places as most proper for those persons who study and consult their health more then their profit In particular (a) In Geoponic p. 31. Bas 80.15.38 Didymus hath these words in his advice to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoveth to build your houses on the highest places For such are most commodious both for health and prospect (b) De re Rust Lib. 1. Tit. 8. Palladius also gives counsel thus Ipsius Pratorii situs sit loco aliquatenus erectiore sicciore quà m catera propter injuriam fundamentorum ut laeto fruatur aspectu The situation of the Mansion it self let it be in a place more lofty and dry than of the others to prevent injuries to the foundations and that you may enjoy a refreshing prospect Lastly (c) L. 1. C. 4. Vitruvius saies Primum electio loci saluberrimi is autem erit excelsus First of all ye must design the most wholesome place for your dwelling even such as is higher than Ordinary In like manner the wholesome and healthful situation of the Temple of old did decypher and mark out to us that the health of our souls is then most prudently consulted when we live in such places where we may suck-in the sweet aire of the Gospel-Ordinances in the assemblies of Zion For as much also as the mountains in their stately and elevated position are neerer to the Starrs than ordinary Champion plaines or depressed vallies we may thence conceive that the noble exaltation of this place where the Temple stood might denote the Churches vicinity to heaven whither all its fervent devotions must be directed It being observable in Scripture that the usual seats of divine worship were constituted in such places as were very high shadowing forth the heavenlinesse which is required in the minds of divine worshippers Besides as it was usuall of old to build their fenced Cities and Castles upon hills that were precipicious and most inaccessible So it was Gods good pleasure that the Temple of his presence should have the like secure situation to note the impregnablenesse of the Church which is set upon (d) Psal 2.6 mount Zion Furthermore It is recorded in the sacred Volumes to have bin built upon the threshing-floor of Araunah or Ornan the Iebusite to manifest saith (e) P. 58. Ribera that in time to come the Gentiles should be admitted into consoederation with the Jews in divine worship not unlike to what (f) Vol. 1. pag. 125. Jerom had before observed in his letter written as Erasmus conceives in the name of Paula and Eustochium to Marcella in these words Angelus c. in Orne Jebusaorum regis areâ Templum Domini designavit jam tunc significans Ecclesiam Christi non in Israel sed in gentibus consurgentem The Angel c. designed the Temple of the Lord to be in the threshing-floor of Orne the King of the Jebusites even then signifying the Church of Christ arising not in Israel but among the Gentiles Further the Temple was built on a mountain to note its perennity and duration of the Church They that trust in the Lord shall be as mount Zion which cannot be removed but abideth for ever Psal 125.1 He also that doth the will of God is promised to abide for ever 1 Joh. 2.17 Finally it was built in a mountain possibly to set out the glory of heaven it self even as our Saviour represented the radiancy of heaven to some of his Apostles when he was transfigured before them in the exceeding high mountain as is generally conceived of Tabor His glorious ascension also into heaven took its rise from the mountain of Olives Concerning the Builder of the Temple King Solomon SOlomon the most Famous and Peaceable King of Israel was (a) 1 Chron. 17.12 appointed by God to erect this Royal Structure who as to his name disposition and reign for the grand serenity of his times was a pregnant Type of the Prince of peace Who being entred upon his Government made Zadok (b) 1 King 2.35 High Priest in the Room of Abiathar The name of Solomon signifies peaceableness the name of Zadok righteousnesse even as Christ was a Priest after the Order of Melchizedeck being Clothed with Royal Righteousnesse and styled also by Isaiah the Prince of peace Isai 9.6 hinting to us that at the entrance of Christ our Lord into his Royal Dignity and glorious work of framing his Gospel-Church that (c) Psal 85.10 righteousnesse and peace kissed then each other that truth should
and every particular Member in its degree and station is most curiously lined and most rarely beautified But first of the Materials themselvs in order and then of their particular Application unto Saints I shall begin with the Cedar the first thing mentioned in Solomon's provision for the Temple which was received from Hiram King of Tyre A Tree of great excellency and therefore desired of all Nations for pompous structures Fit for an enduring Temple for (a) Lib. 5. c. 5. Theophrastus in his History of Plants reports of them in the Catalogue of those Trees which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an imputrible nature (b) Archit l. 2. c. 9. Vitruvius moreover relates that the Ancients did usually anoint their books with the Oyl of Cedar on purpose to preserve them from Worms and Putrefaction (c) Port. Phylog inl 5. c. 1. Another writes that the Books of King Numa wherein were contained many Dictates of the Pythagoreans were found safe and whole after the Revolution of 535 years being preserved by some artificial use of Cedar or Oyl made thereof (d) Isid Hispal Others mention that the Temples of the antient gods of the Heathen had their beams of Cedar Nay the Statues of the Gods themselves were sometimes carved in Cedar As to which (e) L. 13. c. 5. Pliny reports that one of Apollo brought from Seleucia was seen at Rome (f) Vitr p. 35 Plin. l. 16. c. 40. The Temple of Diana at Ephesus was covered with Cedar (g) Vitr p. 35. The Temple of Apollo at Vtica in Africa was built with beams of Numidian Cedar and lasted 1188 years It 's recorded also by an ancient and famous (h) Diosc de mat med lib. 1. c. 89. Physitian that it preservs dead bodies from putrefaction by drinking up the superfluous moisture and therefore the Aegyptians are related by (i) L. 2. c. 87. Herodotus to have used an Ointment made of Cedar in the embalming of their dead Nay anything almost being (k) Plin. l. 16. c. 39. anointed with the foresaid Oyl is preserved from worms being of such a nature as wonderfully resists putrefaction Nay it helps against the (l) Port. l. 4. c. 7. stingings of severall sorts of virulent Serpents and cures also the (m) Id. l. 5. c. 14. Ulcers of the Lungs The Tree grows most strongly and flourishes on rocky and mountainous grounds and is held therefore by the foresaid (n) l. 6. c. 20. Author according to that natural signature being of a penetrating quality to be an excellent cure of diseases in the bones It is reported furthermore by (o) Syntag. Deor. c. 17. Gyraldus that neer the times of the Trojan Wars the Ancients of those times did perfume their Temples with the burning of Cedar It is a Tree of exceeding (p) 2 Kin. 19.23 tall stature and alwaies (q) Diosc l. 1. c. 89. green by reason of a hot and clammy viscous humour wherewith it is endued thereby retaining its leavs continually upon its branches It yields a very choise kind of resine mentioned frequently by Physitians and learned Herbarists there being many admirable vertues by them assigned to it As to the Firr-Tree another of those Trees whose wood was used in the Sanctuary it is likewise of exceeding great heighth when arrived to its full stature Which although it be not of so noble an extract as the Cedar manifested by its scent as not so fragrant yet is it of a durable consistence and when laid on the fire yields a resinous Matter well known to the Ancients and not lesse to the people of Norway in our daies it being a staple Commodity with that Nation for shipping To which end it was employed of (r) Virgil. Aeneid 2. old as well as now both for Masts and other Uses and most frequently improved by the Northern Nations in common and ordinary buildings Nay it was advanced to honour in (Å¿) Plin. lib. 16. c. 10.40 42. sacred matters of old being dedicated to Bacchus and therewithal the aeternal fire so called at Delphos was fed and maintained and with no other Fuel as (a) De â—à apud Delph Ed. H. Steph. gr Moral part l. p. 685. Plutarch hath recorded Concerning its virtues (b) Pag. 33. Ed. praedict Vitruvius hath treated concisely It grows with us in some parts and thereby we know it to be ever-green and to endure a very long time where it likes its seat To conclude that it was used in the (c) Matt. lib. 14. Ep. 84. preservation of Books Martial remembreth in his Epigrams The Palm-Tree was used in the Sanctuary also but in figure onely and Sculpture not as to its wood at all but yet doth challenge some Lines because it was every where an Ornament of the Temple The most excellent sort of these Trees are reported to have grown in Judea according to the Testimony of (d) l. 1. c. 125. Dioscorides and most plentifully neer to the dead Sea or Lake of Sodom in the Champion plains of Jericho which therefore is styled The City of (e) Deut. 34.3 Palm-Trees in Scripture and fully accorded to by †Diod. Sic. l. 2. c. 48. Diodorus Siculus and therefore in the Coines of Vespasian the conquest of 3. Judea is resembled by a Woman sitting under a Palm-Tree weeping with this Inscription Judea capta Judaea conquered It 's a fruitful Tree and mentioned by the (f) Joel 1.12 Prophet Jöel in the Catalogue of such plants It bears that fruit which we call Dates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembling the Joynts of the Fingers as 't is thought the ancient name was thence taken but the fruit is used with great benefit both for Food and Physick especially in broths and decoctions for thin macilent and consumptive bodies It is a sociable Tree For some that are very critical in discerning the Sex of Plants do averre that the Female will not bear at least plentifully unlesse it be planted near the Male which is therefore so called because never yielding fruit It is likewise an Ever-green as (g) Lib. 16. c. 20. Pliny witnesseth and was of old sacred to the Muses whole President was the famous Apollo and is reported by the ancient Poets to have been born under it as shall be spoken to * Pign Mens Isiac p. 10. Edit Franc. 1608. by and by Highly prized it was in Aegypt whose Priests used to lye in little Cottages made up of Palm-branches twisted together and 't is related that the Leavs were laid under the feet of Isis It was used also by the Grecians but to a different end to crown the victorious Temples of the Pythian Gamesters For it was alwaies esteemed above all other Trees for a Symbole of Victory as yielding lesse then any other (h) A. Gell. noct Attic. l. 3. c. 6. to weights imposed upon it and after the removal rises sooner to its former erect posture it being very (i)
things do but generally hint at the Churches excellencies and probably carry not in them any particular reflection Wherefore I intreat that I may alwaies be construed according to this sense here laid down as not indulging a private fancy nor being any thing positive in these points onely speaking by way of allusion unlesse hints from Scripture do fortify and uphold them Wherefore to proceed according to this intreated construction In like manner the prominency or standing out of the precious stones for so they are conceived to have been bunching out in squares might declare the visibility the exemplarinesse and the radiancy of the Saints The sides of the Sanctuary had three principal great and large ornaments the Palm-Trees the bunches of open flowers of Lillies and the Cherubims The Palm-Trees might denote the Saints patience and the emergency of the people of God out of trouble and persecution who though depressed yet are not broken though cast down yet not destroyed (d) 2 Cor. 4.9 and that if they persevere unto the end they shall walk with (e) Rev. 7.9 Palmes of Victory in their hands after the Lamb whithersoever he goeth Besides as the Palm-Trees stood upright with bunches of pendulous fruit It might shew that Saints have (f) Joh. 4.31 meat to eat in the Sanctuary which the world knoweth not of As there were open flowers carved in Cedar and covered with Gold So the Saints in the State of their conversing here below in Church-Ordinances are filled with the hopes of Glory Christ in them the true Lilly (g) Cant. 2.1 of the Vallies the (h) Col. 2.27 hope of Glory As they are pure white Lillies noting the impolluted ground of their hopes so doth this hope (i) 1 Joh. 3.3 purify them more and more even as he is pure Finally As we find Cherubims on the wals they might denote the constant communion of the Church with Angels For even those pure Spirits do desire (k) 1 Pet. 1.12 to pry into the Mysteries of the Gospel To the intent that now unto (l) Eph. 3.10 Principalites and Powers in Heavenly places might be known by the Church the manifold wisdom of God To note likewise that we should do the will of our Heavenly Father as the Angels in Heaven do perform it with constant alacrity and chearfulness Therein might likewise be exhibited the constant protection of the Church which God affords not only by his own immediate presence but by the subserviency of Angels who are made ministring (m) Heb. 1.14 spirits for them who shall be heirs of salvation Wherefore because of their presence at Church-Ordinances Paul charges Timothy not only before God but also the (n) 1 Tim. 5.21 Elect Angels Women likewise that they should have (o) 1 Cor. 11.10 Power over their heads that is Vailes upon their faces because of the Angels presence in their Church-assemblies as some have interpreted that obscure place Thus much let be sufficient to have spoken of the inside Ornaments of the Sanctuary a little of the Windows Floor and Cieling and I shall then lead you into the sacred Oracle The Windows were made to let in the Light of the Sun into the Sanctuary I will not say there was any particular thing thereby typified but give me leave to allude in conformity to and harmony with the rest so that as the other Ornaments shewed the various graces of Saints adorning the Church within so these might signify a divine irradiation shining from heaven upon their understandings Or what if Christ's Gospel-Light should be noted by (p) Cant. 2.9 it as shining through the windows who is represented shewing himself through the Golden Lattesses Besides since that windows in Scripture are sometimes taken for the (q) Eccles. 12.3 eyes and finding that Prophets are termed (r) Kin. 17.13 Seers Why may not these windows of the Temple typifie the Gospel-Ministers that receive Visions from Heaven For it is by the (Å¿) Psal 36.9 Light of Heaven only we that can see and enjoy the true Light John the Baptist is termed by our Lord himself (t) Joh. 5.35 a shining Light and otherwhere the Apostles are called the (u) Mat. 5.14 Lights of the World not as if they were immediate Fountains of Light but as Starrs and Candles that shine with a borrowed Light or like Diaphanous or pellucid bodies that transmitt Light which originally flowes from Heaven it self teaching us that we must receive no Light from Teachers in Church but such as comes through them from Heaven Wherein we see the difference betwixt them and other Saints Ministers being capacitated to convey light to others as being indued with clearer capacities and irradiated with Heavenly Visions As glasse Crystal the Lapis Specularis so much used by the antients for windows and indeed all perspicuous bodies having (x) Basso Cont. Arist stotl p. 546. straight and direct pores are fitted for transmission of rayes of Light although all Diaphanous bodies do not perform it with equal lustre but accordingly as they are thick or thin or as the pores are more or lesse obstructed by those material atoms as of sand in the glasse and the like whereof they consist For indeed none of these pelluicd bodies be they never so thin but admit of some small (y) Lydiat prael Astr. p. 24. Gassend Epicur Philos. Christ 1. p. 302. refraction although indiscernable to the eye as hath bin observed by curious inquirers We may from the mention of the Temple-windows although we cannot learn that they were adorned with glasse yet herein alluding unto holy Prophets and Evangelical Ministers look upon them as fitted by God with clearer apprehensions the pores of thier understanding being made more direct for the drinking in of the beames of divine Light and transmitting them to others Whereas the Capacities of ordinary Saints are commonly distorted with cares and obstructed with the sorrows troubles and businesses of this World But let Prophets take heed that as the beams of Light receiving tinctures from red or green glasses accordingly do distaine the ground they suffer not the Light of Heaven of its self pure and uncoloured to be mixed and polluted with private passions and affections It is to be observed besides that as those win lows were narrow without and broad within to yield an expansive light into the Sanctuary It might denote that all the understanding which Gospel-Ministers receive from heaven must be imployed for the benefit of the Church of Christ These Windows were high likewise as being above the side-chambers appendant on the out side of the Temple noting the end of the Ministry onely to present divine and heavenly Objects but nothing of terrene and low concernment If we take them to signify the medium or means of the particular illumination of each Saint or the power and faculty of discerning whereby Saints look up to heaven with an eye of love and desire and on earth with
of Thus all over the Island whereof (r) l. 12. c. 14. Pliny treats at large But to let that passe whether the Schittah-Tree were odorous or not is not mentioned neither is it affirmed of the Arabian Schinus which although some do not think to be this wood of ours yet their reason drawn from a report that it was not tall and big is refuted by (ſ) Cap. 18. Lemnius in his History of Scripture Plants where he saies It was patula satis procera spreading to a good height and yet this last Author conceives it was the (t) Pag. 76. Citrus alluding therein to the Hebrew name But if there were no Trees growing in those Deserts of Arabia where Moses then was but onely the three forementioned according to the Testimony of Strabo it seems most probable that it was that prickly Tree seeing it was neither Tamarisk nor Date the name whereof mentioned by Diodorus alluding to the Hebrew may yield some light I know some count it to have been made of a wood that was brought with them out of Egypt because the Text saies that every man with whom was (u) Exod. 35.24 found Shittim wood brought it for the service of the Tabernacle but that doth not follow that this wood did not grow in the wildernesse where they offered it for the service of the Tabernacle because the Text saies it was found with them But indeed it doth not appear clearly and directly what sort of wood it was and therefore we shall suspend any peremptory assertion and proceed to the Mysteries of this excellent and rare Ornament of the Oracle The Mystery of the Ark. THe Ark was the (x) 1 Sam. 4.22 Glory of Israel and the Throne of God amongst his People it was the signe of his presence and before it were Sacrifices (y) 1 Sam. 6.14 15. offered and in the Wildernesse when it set forward then Moses said (z) Num. 10.35 The Lord is in his holy Temple Psal 11.4 Rise up Lord and let thine enemies be scattered Many are the fancies of men ancient and modern in this particular But the Apostle hath left us a Key whereby to open this Mystery in some measure since he expresly tells us that Heaven was signified by the Oracle For Christ (a) Heb. 9.24 saith he is not entred into the holy places made with hands which are figures of the true But into Heaven it self So that though as to the state of the Jewes it was the Symbole of God's presence yet seeing their solemnities were Typical of things under the Gospel we must enquire according to the mind of Scripture what the Ark did signify and it seems it must represent somewhat in heaven where Christ is entred Wherefore laying aside the recital of the various opinions of learned men in this point which would take up much time and paper they being commonly mentioned every where almost The most naked clear (b) Rivet in Exod. p. 116. signification of this holy Vessel was seeing it contained the Tables of stone or the Commandments to represent the Divine Majesty as he is the great (c) Jam. 2.12 Lawgiver to the whole Creation and especially (d) Ps 147.28 Rom. 3.2 shewed his Word to Jacob his Statutes and his Judgments to Israel For to them were committed the Oracles of God who required obedience to them under pain of death In the Ark therefore we are to look upon God's divine Majesty as making a Covenant with Man-kind whose Royal Law speaketh on this wise (e) Gal. 3.12 THIS DOE AND LIVE Wherefore when the (f) Rev. 11.19 Temple of God was opened in Heaven The Ark of the Testament was made visible It was made of Shittim-wood and overlaid with Gold for which cause (g) Cramer Schol. Prophet part 4. p. 78. some apply the Ark it self to Christ they say the imputrible wood noted his Humanity the Gold his Divinity But these are niceties and forced Applications not grounded on Scripture whereas seeing the most proper meaning of this Ark is of the legislative power of God the Chest may be accomodated to signify the constant and inviolable conservation of the pure and holy Lawes of God given forth to the Church seeing it was made on purpose to retain the two Tables of stone written upon by God's own finger whose breast is the fountain of the Churches Laws and his constant presence there noted that God did continually eye his people whether they kept his Covenant Now though the Ark was to be abolished in due time For in the latter daies they shall no more say The Ark of the Covenant of the Lord But they shall call Jerusalem the Throne of the Lord * Jer. 3.16 17. and all Nations shall be gathered to it For God will manifest his presence in his Church in a more spiritual way Yet during the state of the Jews though Solomon made most Materials anew he made no new Ark but brought that which Moses made within the Oracle into the Temple to note that though some formes of worship and circumstances may vary yet the moral Commandments of God are never to alter nor the token of his presence as a King among his people But now since that no meer man ever yet kept the Law of God perfectly onely the Lord Jesus hath fulfilled his whole Will therefore God appointed a Mercy Seat to be laid as a Covering upon the top of the Ark seeing (h) 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their Transgressions to them The Law needed a Covering by which our sins might be concealed from God's sight which was properly called a Propitiatory because God will not be satisfyed as to our sins and become propitious to us but alone through Christ (i) Ps 40.8 the Law being within his heart who came to do the Will of God and was the (k) Rom. 10.4 End of the Law for Righteousnesse to them that believe This Propitiatory or Mercy-Seat the Covering of the Ark was made all of beaten Gold to shew the inestimable and precious vertue of Christs ' obedience and it is styled by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which probably the Apostle Paul alludes in the use of this very word of the Septuagint treating of Christ's Righteousnesse whom (l) Rom. 3.25 God saith he hath set forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation through faith in his blood to declare his righteousnesse for the remission of sins that are past through the forbearance of God Holy John useth a word of neer consanguinity with the former when assuring us that Christ is (m) 1 Joh. 2.2 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sins This Golden Cover lay betwixt the divine presence as mentioned (n) Exod. 25.22 sitting between the Cherubims and the Tables of stone within shewing that God through Christ alone looks upon us as accepted and keeping
not presently feed upon it by Faith and digest it in a holy life it will be of no value nor efficacy o our souls But so much of Manna The Rod of Aaron As in Moses time there was laid up in the Oracle Aaron's rod which blossomed It is likewise probable that it might be laid up also in the Oracle of Solomon though it be not praecisely mentioned The story of Aaron's Rod is at large recited in the 17th of Numbers which may be consulted at leisure Aaron being the High Priest and chief of the Tribe of Levi as all the Princes of the Tribes had their Rods or staffes Numb 21.18 So he had a Rod for an Ensign of Government He was a Signal Type of Christ as the Apostle to the Hebrews doth clearly manifest Some think that all the three Offices of Christ respecting the Church were signified by these three choise things in the Oracle The Ark with its Crown round about it and as being the Throne of God noted his Kingly Office The Manna his Prophetical or Pastoral Office And the Rod of Aaron his Priestly And therefore it is that he is so often styled in Scripture the Branch as Isaiah 4.2 11 1 10. 53 2. Jer. 23.5 33 15. Ezek. 17.22 23. Zech. 3.8 6 12. Rev. 5.5 22 16. The Hebrew word in some of those places is in the Septuagint version rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which makes me to reflect upon that place in Luke where the (a) Luke 1.78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us the Day spring from on high Now considering that the old Greek Version was much eyed by the new Testament Writers we may translate it The Branch from on high hath visited us and overshadowed us with his healing Boughs and therein possibly might be an allusion to Aarons Rod or Branch laid up in the Oracle signifying Heaven which that it did denote Christ is the opinion of Justin Martyr (b) Dialog Cum Triphare Jud. pag. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rod of Aaron bringing forth Buds did declare him High Priest Isaias did prophesie of Christs birth by the Rod out of the root of Jesse To speak then a while to this Rod of Aaron being the note of the Ministerial function as residing in him and his successours and that none should take to themselves that honour but such as are called of God as was Aaron (c) Heb. 5.4 Here give me leave to enlarge a little upon this flourishing subject of Aarons Rod. A Rod in Scripture denotes Government and so this Rod signifies Christs royal Dominion in his Church He will send the (d) Psalm 110.2 Rod of his strength out of Zion He is to rule over his people with a (e) Psalm 45.6 Scepter of Righteousnesse Sometimes it hints at judgement Hear the (f) Mic. 6.9 Rod and who hath appointed it 1. The Rod of affliction Shall I come to you saith Paul to his Corinthians with a (g) 1 Cor. 4.21 Rod i.e. with some Church-censure Sometimes it notes Teaching and Doctrine He shall smite the earth with the (h) Isa 11.4 Rod of his mouth i. e. with doctrinal reproof Feed thy people with thy (i) Mic. 7.14 Rod of Instruction The Metaphor being taken from Shepherds who carry wirh them a Rod a crook the one to drive their sheep into green pastures and the other to catch them (a) Psalm 23.4 Thy Rod and thy staffe comforted me Thereby they kept off the Wolves the wild Beasts from the Folds Mercury of old was the Caduceator Virgifer of the gods being painted with a Rod twined with Serpents to note its Rhetorick and perswasive Eloquence in speaking he being interpres divum Christ is the revealer of the Father's will he lay in his bosom and hath declared him Joh. 1. 18. Sometimes it signifies ease because this is the end of a Staffe or Rod to lean upon as Jacob (c) Heb. 11.21 leant upon his Staffe to shew that the Evangelical Ministry whereof Christ is the head is a safe resting place for the Church This Rod of Aaron was made of an Almond-Tree of which its observed by (d) Plin. l. 16. c. 25. Pliny that it flowres the first of all Trees even in Jan. in the more Southern Countries and brings forth ripe fruit there in March To shew how quickly those that are designed for the Ministry should blossom toward Heaven young (e) 1 King 18.12 Obadiahs (f) Jer. 1.5 Jeremiahs (g) Luk. 1.15 John Baptists (h) 2 Tim. 3.15 Timothies even in their youth savouring the things of God This doth likewise reflect upon the effect of their Ministry how soon God will bring to passe what they precict in his name when they receive their Visions from him in the holy Mount Therefore Jeremy who was a Priest of Anathoth saw the Vision of an (i) Jer. 1.11 Almond-Tree to confirm his heart in the work of the Ministry The vulgar Latine reads that place by virga vigilans a watchful Rod hinâ—ing how God would hasten the judgement he threatned unless the people repented and further to shew what diligence and vigilancy Ministers ought to use in their Embassies they must be (k) Isay 11. Watchmen and Seeâ—s of the night We read that the Egyptians resembled God by the hieroglyphical sculpture (l) Plutarch de Iside Ostride moral part 1. gr p. 632. ed 1. H. Stepâ— 573. of a Rod or Scepter with an Eye in it noting his omniâ—cient care and wisdom in the Government of the World Every Gospel-Minister should have for his hieroglyphick an Almond Rod with an Eye annexed to it not to rule and teach onely but a so providently to foresee the evill coming and to warn the people of approaching judgements Besides it was a fruitful Rod. The Rod of Aaron had (m) Numb 17.8 Buds Blossoms and ripe Nuts all at once As to the words in the letter there is a little haesitation among the (n) Dr. Gell on Pentateuch p. 512. learned why it should be translated thus the Rod of Aaron budded and brought forth buds as if so be it were a tautology whereas in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold the Rod of Aaron for the House of Levi budded and it sent forth buds c. The same radicall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used first in the Verb and then in the Noun The 70 not ashamed to use the same word likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It budded and brought forth buds and so Paul Heb. 9.4 onely speaks in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terme being comprehensive of all the rest after mentioned in that verse in Numbers The meaning this the Text first sayes in the general that Aaron's Rod did germinate or bud or sprout forth which ye please and then comes to the particulars rehearsing in order how it was or else to express
and pure their lives should be who live under the shining Rayes of the Gospel Such a life according to the word is more to be desired then (*) Psalm 19.10 much fine Gold The (i) Rev. 4.5 seven Lamps signifie the various gifts of the Spirit many are the Sevens in Scripture of which Cyprian (k) Cypr. adv Jud. pag. 265. speaks at large and so likewise the Account of this Number was of great value among the (l) Alexand. Tab. Hiae p. 13. 24 42. Heathen Ancients The trimming of the Lamps might hint the purity of Doctrine or the great care that Ministers should take in their Dispensation of the Word that it be not dim or fuliginous and dark men are led away by dark and smoaky preaching Snuffers Tongs say some (m) Ribera p. 136. did note Disputations Explications about the Word Nay the Snuffers must be of Gold to shew that those who correct and Discipline the Church in truth must be very pure and therefore those who reprove others must be pure and holy themselves There were ten Candlesticks wherein as to the number I cannot conceive any Pythagorean mysterie such as Plutarch explains by that Number as a Number of perfection in his (a) De Ei apud Delphos Morals and Meursius in his Denarius Pythagoricus But rather the multiplying of light and knowledge in the latter dayes which should not only cover the earth as waters do the Sea but as Lamps did fill the Sanctuary Here were ten times seven I will not say it hinted the 70 Disciples whom Christ sent forth by two and two It would be to draw nigh to a nicety but rather the fulnesse of Light and Grace in the Churches in Christ might be thereby denoted In the Porch The two Brazen Pillars IN ancient times Pillars were erected for the bounds of Countries as Hercules his Pillars one in Spain and another on the opposite shoar of Africa for the boundary of his Labours and Empire and so near the River Euphrates we read of Pillars set up for the limits of the Eastern part of the Roman Empire A custome likewise there was of setting up Pillars on the Tombs and other Monuments of famous Heroes as those of Trajan and Hadrian to remember their glory and honour to posterity In Temples the body of the building rested upon Pillars for security and firmity In warr when they erected Trophies they set up Pillars as Herodotus relates of Sesostris King of Egypt setting up some in Palestine Lib. 2. c. 106 Suidas relates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Pillar set up by Alexander in an Isle of the Indian Seas among the Brachmans Some Monuments of Alexander in India Pag. 121. lib 5. Ed. Hen. Step. 1575. Lib. 5. c. 9. Tab. 2 Asia Arrian calls His twelve Altars near the River Hypasis The like whereof if they be not mistaken for those of India are mentioned by Ptolomy to have been fixed by Alexander in the Asiatick Sarmatia and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pillars of Alexander in the Longitude of 80 Degrees and Latitude of 51 30. Nay that this was a frequent custome for limits is asserted by Strabo who mentions severall of the same kind lib. 3. pag. 171. in his discourse of Spain But to come nearer home The Seventy doe inscribe the 16th Psalm where the Hebrew hath Micktam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Erection of David's Golden Pillar upon the conquest of his enemies When therefore the People of God had their Territories most inlarged as in the daies of Solomon from the †1 King 4.21.24 2 Chr. 9.26 Deut. 1.7 River c. unto the border of Egypt even * Deut. 11.24 Josh 1.4 from the River Euphrates to the great Sea or the Mediterranean Now then when he built the Temple at such a time was it fit and proper to erect the Pillars as Monuments of God's praise in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Mountain of his chief City But why in the Temple To note that it was God that gave him the power and dominion over all those Nations and had fulfilled his promise made to Moses and to his people Israel But to what are these to be resembled under the Gospel Some would have the Apostles to be thereby signified as the Primipili and the Defensores fidei The first magnanimous assertors of the Faith of Christ They stood in the Porch or entrance of the Temple the Apostles lived in the beginning of the Church Gal. 2.9 Jer. 1.18 James Cephas and John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seemed to be Pillars in the Church and the Prophet Jeremy God promised to make as an Iron Pillar against Judah Ministers for their gifts and eminent site are Pillars Absalom 2 Sam. 18.18 being without Male Children erected himself a Pillar in the King's Dale to keep his name in remembrance Saul is mentioned to have made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hand 1 Sam. 15.12 the Vulg. fornicem triumphalem a triumphant Arch We translate it a Place and so the word being taken for monumental Trophy or Pillar is mentioned in Isaiah as a promise to such as please God that they shall have a Place and a name within his house Isa 56.5 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pillar erected for same To which possibly the Spirit of God may allude in some measure in the Reveâ—tions though both that and this may principally referr to Solomon's Temple Rev. 3.12 For he that overcometh shall be a Pillar in the Temple and shall go no more out as these did into Babylon Brazen Pillars may be broken in pieces but Saints as Sons shall abide in the House for ever Joh. 8.35 they shall endure against all weathers Every Saint is Monimentum aere perennius no eating showers no blustering winds Hor. Carm. l. 3. Od. 30. Psal 74.6 Jch. 10.28 29. nor length of years shall impair him Axes and Hammers may break down the carved work of the Temple but Saints are Pillars in the hand of Christ and of the Father no man can pluck them down Pillars are Emblems of permanency and stability of Ornament of Victory of strength and service patience fortitude and perseverance in all respects Saints are thereby set forth There were two Pillars in the Temple which some resemble to the two states of the Church of God Jewish and Christian I shall therein suspend The one signified present strength Boaz the other Jachin He will fortify the promise of the Gentiles They had no names written on them but were called onely by these names and so Rev. 3. The Saints shall be called by the name of God's strength Others understand thereby the two standing Ordinances Magistracy and Ministry or the two witnesses in allusion to Moses and Aaron Joshua and Eleazar Elijah and Elisha * Zech. 9. Zerubbabel and Jeshua and so in the Revelation-prophecies Christ sent out his
Religion Even as brain sick Monks since the Primitive times have endeavoured to corrupt the Christians worship with their lying wonders and revelations so often recited in their wodden Legends Wherefore to let them passe not without Solemn praise to God who hath conferred upon us more clear light in the face of his dear Son let us proceed while we enjoy that light to do the work that is required of us and by the benefit of those blessed raies to look more narrowly into the spiritual foundation of the Gospel-Temple To which purpose considering that the foundation of an house is properly that materia substrata or underground matter on which the building resteth and whereby it is sustained and upheld and furthermore that Gods building or house in the World is his Church which being constituted in our first Parents at the beginning upon the Primitive foundation of righteousnesse and true holinesse according to the Covenant of works was assaulted by the storms of the Devil's malice and power and falling from that excellent foundation which Gods Majesty had laid in paradise with his own hands hath ever since groaned most bitterly under the sad pressures of sin and temptation complaining in the Language of Cain that their deserved (a) Gen. 4.13 punishment is greater then can be born by humane shoulders and therefore earnestly beggs the divine support of some new and more firme and unshaken foundation whereupon to rest for ever without danger of inward mouldering or external storms Now for as much as the Foundation of every building is two-fold The first external and natural being no other then the Earth it self (b) Heb. 3.4 made and framed by God The other internal and artificial consisting of stones brick or timber according to the nature of the super-imposed building So hath the Church likewise a two-fold foundation One whereof may bear some resemblance with the natural earth accordingly as our Lord is pleased to speak of his Church under the notion of a similitude differing from this in hand that the (c) Mat. 13.38 field is the world wherein his Church and people are placed The other may be termed Artificial granting indulgence to the prosecution of the present Metaphor The (d) Heb. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 builder maker or framer whereof is God in a more speciall manner Then which foundation (e) 1 Cor. 3.9 11. no man can lay any other than what is laid even Jesus Christ He is that precious corner-stone (g) Eph. 2.20 â—â— by the Father in the heart of mount Zion (f) Isa 28.16 In whom all the building being fitly framed together groweth to a holy Temple in the Lord. (h) 1 Pet. 2.4 5. To whom comming as to a living stone the Saints are built up a spiritual house wherein to offer spiritual Sacrifices acceptable to God by Jesus Christ So that neither the pretended and usurping-head of the Church at Rome nor the Canons constitutions or traditions of that Apostate body nor humane reason though never so much concocted digested refined by the wit art or industry of man can be owned for this foundation 'T is Christ alone who must be received and acknowledged for this fundamental-rock the Basis of Apostolical confession whereon to build the Church (i) Mat. 16.18 against which the gates of Hell shall never prevail Our blessed Lord and Saviour then is the whole and only foundation for the Church to rest upon excluding Peter and all his imagined successors together with all the Apostles from being Corrivals with Christ in this great work of sustaining the spiritual building Now although the Pontificians plead hard for a Secundary and Ministerial foundation yet can we by no means admit any such distinction which is so farre from being grounded on Scripture that it doth directly oppose the very expresse terms of the holy word declaring that there can be (a) 1 Cor. 3 11. no other foundation laid than our blessed Lord. Besides it is repugnant to found reason to introduce any Secondary and ministerial foundation that performs not the true and native duty and cannot undergo the weight and burden of a proper and genuine foundation For either Christ is the only whole and sufficient foundation of his Church or not If he be as the Scripture holds it forth more evident then the Sun at noon then what 's the meaning of that other foundation which certainly if it be not the primary and main foundation then it cannot truly and properly be called a foundation at all that doth not sustain the building but must be a part onely of the building For if it be a true foundation it must subsist of it self and not be laid upon another as its basis or bottome But if not besides the flat denial of Scripture by these builders (b) Act. 4 11. who have set at nought the head-stone of the Corner wo must needs befall the Church if their faith and hope of salvation should leane upon such (c) Lev. 14.45 Leprous stones which God hath commanded to be carried out of the City into an unclean place But this point is most excellently and nervously handled by the famous (d) Tom. 2. de Rom. Pontif. Contr. 4. qu. 2. p. 551. fol. Dr. Whitaker most amply in his Controversies about the Pope of Rome to the terror of the dark Conclave Happy is the Church of Christ in having so glorious a person as the Son of God to sustain and bear the weight and pressure of their sins and to be the choise foundation of their faith to rest upon in respect to eternal life who is so termed by a Metaphor taken from material buildings wherein the foundation doth uphold all the Rooms and Stories built upon it In like manner all the members and parts of the sacred and Mystical structure laying the whole stresse of their happinesse upon Jesus Christ are carried on till the top-stone of glory shall be brought forth Which things are mentioned in many places of divine record and prosecuted by an Allegory or continued Metaphor Christ himself is by diverse of the holy pen-men called the corner-stone of the building that is of the foundation of the building In which expression the main and principal part of the foundation is taken for the whole by a Synecdoche Seeing the chief and most serviceable part of the foundation is that strong and large hewn-stone which the Architect layes at the bottom-corner of each square of the building Further as a building is compared by Scripture and other writers sometimes to an humane body the foundation in such a sense may very aptly be expressed by the denomination of a head To which purpose we may observe that our Lord (e) Col. 1.18 the head of his Church is often styled by the name of that prime stone which is laid at the head of the Corner as may fully appear from these following places of Scripture Psal 118.22 Mat. 21.42 Mat.
12.10 Luk. 20.17 Act. 4.11 1 Pet. 2.7 This excellent foundation-stone thus laid in Zion the holy mountain by the hands of God himself hath also many rare and choise Epithets annexed to it in the sacred writings Whereof it will not be I hope amisse to discourse awhile referring to those various places wherein they are dispersed 1. He is called an elect or chosen-stone disallowed indeed of men but (f) 1 Pet. 2.4 1. â— chosen of God saies holy Peter who good soul would blush had he bin alive in after-daies no less then the picture of Paul as I remember at Rome In which the ingenious Painter being taxed for making his face too ruddy replied in his defence that it was for shame of some things done in the Roman Church Blessed Peter disowns himself and looks upon Christ only as this chosen stone carved by God himself out of the Quarry of mankind and receiving a (a) Heb. 10.5 body prepared by the Father for the service of this spiritual building He is styled therefore (b) Isa 42.1 the Elect of God in whom his soul delighted being instituted for this very work by the eternal purpose and designation of his heavenly Father Who (c) Gal. 4.4 in the fulnesse of time appeared in humane flesh that is at the period and compleatment of those daies which God had pitcht upon from all eternity and had revealed and foretold (d) Luke 1.70 by the mouth of his holy Prophets ever since the World began After which gracious manifestation of the Son of God in flesh he was hewn and polished by his sufferings and torturing-death upon the Crosse that he might be fit for the use of the wise Master-builder as a foundation stone to support the new and glorious building of his Gospel-Temple 2. ¶ 2. He is called a precious stone by a Metaphor taken from gemms and stones of great value Ten thousand times more precious then that natural diamond-rock on which (e) Tintaegel in Cornwall an antient Castle of our Nation once stood now groaning under its deplorable ruines Whereas this rock of ages shall never behold corruption More precious indeed as being of a supernatural essence and cut out (f) Dan. 2.45 of the mountain of eternity without hands in respect to his Divine nature which is free from the least shadow of a flaw or any tincture of blemish shining most oriently with all the sparklings of divine perfections Precious is this stone upon the account of its admirable qualities and most efficacious virtues Infinitely beyond the force and power of the famous Haematites for stopping the bloody flux of our souls Which would have bled to death through the gashes received in Paradise had not (g) Luke 6.19 virtue issued from Christ for its restraint Beyond the fiery Carbuncle in resisting the flames of his Fathers wrath that are ready to suck up the vital spirits of wretched sinners who dare presume to draw nigh to this (h) Heb. 12.29 consuming fire without Christ or converse with such (i) Isa 33.14 everlasting burnings Beyond the attractive vertue of the Magnetical stone in the (k) Joh. 12.32 drawing of souls after him and alluring them into union and communion with himself Nay more precious then the impenetrable Adamant whereof some Antients report such a quality to be inherent in it that those who carry it about them shall prove Valiant in fight and unconquerable in their enterprizes Seeing we are made more then Conquerours (l) Rom. 8.37 through him that loved us by whose meanes it is that we [m] 1 Cor. 15.57 receive the victory when fighting under the banner of this heavenly Achilles Who being himself anointed with a more precious unction (n) Nat. Mythol p. 817. then his of Ambrosia from above is in every part invulnerable except his heel which for a while is bruised in his poor members militant upon the Earth till all his enemies be subdued under his feet in the behalf of his dear Church Besides he is a most precious stone by reason of his incomparable rarity there being but one of this nature found in the whole World Who would not turn a spiritual Merchant and selling all that he hath endeavour to (o) Mat. 13.46 purchase this inestimable treasure This is that stone saies holy Peter on which onely our salvation resteth (p) Act. 4.12 There being no other name under heaven given among men whereby we must be saved than that new name engraven on this (q) Rev. 2.17 white-stone (r) Jer. 23.6 the Lord our righteousnesse The Lord Christ is the onely Sun which by his bright and fulgent raies dispels the darknesse of the Chambers of death and of the bottomlesse pit He is the onely Phoenix out of whose perfumed ashes doth arise the curiously plumed progeny of the Church whose wings are (s) Psal 68.13 covered with silver and her feathers with yellow gold This is the only Stone the Rock of Ages [t] 1 Pet. 2.7 so precious to them that believe on which alone our feet can be steddily fixed (a) Psal 40.2 that our goings may be established 3. He is termed a * Isa 28.16 tried stone Jesus of Nazareth ¶ 3. as the blessed Apostle Peter affirmes a man †Act. 2.22 approved of God by miracles signs and wonders Who when tried by the divine Majesty in the fire of his wrath to melt away the drosse of imputed sin did nec dissilire nec dissolvere neither fly in pieces for want of radical Oyl nor melt under that terrible calcination for want of tenacity and consistence Though all the sins of the elect were put into the crusiple of his humane nature yet he came out of the furnace inviolable and was therefore Crowned with the diademe of a glorious triumph Although he were so (b) Isa 53.5 sorely wounded for our transgressions and bruised for our iniquities by the hammer of the Law and pierced by the sword which was used by the right hand of him (c) Zech. 13.7 who was his fellow yet this Royal stone did neither shrink out of his fixed place in the Corner nor sink under the weight of divine anger The Prince of this World made towards him with the infernal three-tined fork of (d) Mat. 4 3 6 9. tentations to try the strength of this Corner-stone but (e) Joh. 14.30 found nothing degenerous in him or in the least wise malleable by all his Art and fury That great Goliath of Hell came marching up against him in his coat of maile his helmet of brasse and a weavers beam in his hand But was so dismaâ—ly smitten in the forehead of his bold designes by the mighty force of this †Cypr. p. 277. stone taken out of the (f) Psal 110.7 brook of Kidron that he fell down on his face to the Earth which afterwards proved like a sharp and fatal (g) Exod. 4.24