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
Conjecture and also help to fortifie it concerning their not being the chief High-Priests but as secondary assistant to 1 Chron. 6.9 10. and contemporary with the former Yet seeing Scripture terms them as lineally begotten one of another in an orderly way of Generation I shall not be peremptory but leave the Knot to be solved by abler Pens 6 Amariah the son of Azariah 1 Chron. 6.10 Ezra 7.3 who is expresly recorded to have been chief Priest in the dayes of King Jehoshaphat and to have been over the Jews in all matters of the Lord 2 Chron. 19.11 which some apprehend to be meant of his being of the Sanhedrin or Great Council at Jerusalem Part of his time was spent probably under the Reign of Asa likewise and that he continued in this Kings days for some time He is the same person probably who by Josephus and Nicephorus is called Joram and by the Hebrew Chronicle Jehojarib though transposed out of his due place especially since we read of one Jehoram at the Helm of the Priesthood in Jehoshaphat's time Now seeing this Joram is recounted by Josephus 2 Chron. 17.8 as the fourth from Zadok inclusively having omitted Johanan and Azariah the second The last if the fore-mentioned Conjecture should prove true concerning Johanan that he was the son of Abiathar and that the Line of Ithamar was re-introduced to their former dignity though not to the supreamest place might then possibly fall in contemporary with Ahimaaz and Azariah the first For many times as we have hinted we find two High-Priests coupled together though one of them had the greatest preheminence whereby Scripture and Josephus might be reduced to a tolerable agreement especially since there be some probable apprehensions that Azariah the second of that name in the Series of nomination might have officiated in the latter days of King Solomon according to the sense of Dr. Lightfoot in his Temple-Service Chap. 4. Sect. 2. Pag. 24 25. line 1 and 37. which assertion would prove very strange if he were the fourth in order from Zadok in the beginning of the Temple-Work in Solomon's days especially since Amariah who is expresly recorded to have been his Successour is definitively laid down in Scripture as we have said in the execution of his Office under the Rule and Dominion of Jehoshaphat the 4th King after Solomon there being about sixty one years from the last of Solomon's reign to the first of Jehoshaphat's To conclude then whereas it might be objected that Johanan and Azariah the second who are not produced by Josephus and others are distinctly mentioned in Scripture as begotten by the precedent and so to be termed their sons either we may imagine them to have been but of small duration in a successive Line or rather that they are so termed onely Jure Officii being indeed but Surrogates to the others with whom they were co-incident in time in several necessary cases seeing it is sufficiently known that those who were not natural sons are yet styled by that name upon account of their succession in the Government which will evidently appear by comparing together Matthew and Luke Mat. 1.12 Luk. 3.27 the two Evangelists and several other places of Scripture 7 Ahitub the Son of Amariah 1 Chron. 6.11 12. Ezra 7.2 who is called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Nicephorus plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who likewise expresly lays down the Character whereby to know him Niceph. Callist Eccl. Hist l. 2. c. 4. consonant to the Scripture it self that this is the very man that lived one hundred and thirty years and flew Godoliah that is in Scripture-Language Athaliah the Queen which name and story evidently points at Jehojadah the High-Priest Uncle to King Joash and is termed also by Petavius in his alleadged Chronicle Jejadah in distinct words being the same person doubtless who in that confused Chronicle is set the fourth in number and called Jehoahaz from whence Josephus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted who for his great care of the Temple and Worship of God and the wonderful Reformation effected in his days 1 Chron. 9.11 Neh. 11.11 is styled The Ruler of the House of God 8 Merajoth the son of Ahitub This person though omitted in the 1 Chron. 6.12 yet is particularly mentioned in 1 Chron. 9.11 and in Nehem. 11.11 Now if Ahitub before spoken of be indeed that Godly Jehojadah as it seems very probable then this Merajoth will prove to be the slain Zechariah or some Elder Brother of his who succeeded Ahitub in the latter days of Joash the King He is called by Nicephorus the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain for his Zeal to God which shews the corruption of his name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is also called Merajoth and was the same with Holy Zechary as is attested by the fore-cited Chronicle which places Jojadah and his two Sons Zechariah and Phedajah contemporary with Queen Athaliah and King Joash Josephus in his Greek Copy names these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jehojadah and his two sons Zechary and Phedajah who were slain at the Commandment of the King Selden's Copy of the Seder Olam Zuta places Jehosaphat Jehojadah and Phadea successively wherein admitting one transposition Jehojadah being placed first Jehosaphat may be put for Zachariah his Son expresly named in Petavius his Copy where the name of Jehosaphat is deficient it being common for one person to have two names among the Hebrews 9 Zadok the Son of Merajoth 1 Chron. 9.11 Nehem. 11.11 This High-Priest is styled by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Callistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the often-recited Chronicle in plain terms Zedekiah agreeing very near with our Zadok and is very probably the same man who was Father in Law to King Uzziah and did in such an eminent and zealous manner thrust his Son in Law out of the Temple 2 Chr. 26.20 when usurping the Priests Office and is called in the Text mentioning that Fact by his proper name Azariah the chief Priest but presently in the beginning of the twenty seventh Chapter is supposed to have his name altered by the Spirit of God and called Zadok from that his courage in an act of exemplary Justice and Righteousness and accordingly so recorded to after generations by this name of Zadok in the Babylonian Registers of Ezra the Scribe This very Fact is mentioned under the name of a second Azariah in Nicephorus the Patriarch's Catalogue Who is called by the Alexandrian Chronicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the annexion of another called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us that they lived under Athaliah and Joash which passage plainly carries in its very Forehead the corruption of that Author in placing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here viz. after Zadok who was the famous Jehojadah or Ahitub and
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.
Chapter treating of the Temples Dimensions which may be perceived in the annexed Figures of that Sacred Building The Ground-Plot of the Temple CHAP. III. Of the Courts and Buildings about the Temple THere are various Opinions of the number quantity and form of the Courts of the first Temple Some hold that Solomon built but one Court and that 1 King 6.36 by the two Courts mentioned in Scripture we are to understand say they first the Priests Court which indeed they grant he built 1 King 6.36 and to be called the Inner-Court But by that called the Outer or greater Court they conceive we are to understand it of the Mountain of the House which lay wide and open Some hold there were two Courts built even by Solomon himself which in conclusion I believe will prove the truest Others there be that hold he built four though upon very improbable grounds As for the quantity of one or other I find as yet none peremptorily determining for indeed Scripture in that is fully silent For the form or fashion many hold that both Courts did compass the Temple on all sides round about which with submission I suppose after serious search will prove most correspondent unto truth Others are of a mind that the Priests Court did not compass the Temple but that the outer did Others think that neither of the Courts did compass the Temple but that both of them stood on the Eastside of the Temple one before the other Now all the Weight of this last Opinion lyes on poor Josephus his back wherein we shall with all modesty endeavour to clear that his words seem to be misapplyed to their purpose and afterwards I hope in some measure make it appear evident that there were two Courts or walled Area's in the time of the first Temple built by King Solomon and attested by Josephus himself to be round about the Temple But first let us lay this Rub gently out of the way by enervating that Opinion of two Courts one before another grounded upon misconstruction of Josephus The place cited for this fancy of theirs Joseph Bell. Judaic lib. 6 cap. 14. pag. 915. Edit 1634. Graecolat is de bello Judaic lib. 6. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which place because I would neither burden the Press or the Reader with the Greek at length I shall give it in English thus But the Temple was built as I have said upon a hard Mountain At first the uppermost Plain was scarce sufficient for the Temple and the Courts of the Altar The word here in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is taken for the Court of the Altar in this place and pag. 918. D. and expresly Josephus declares concerning David when God accepted his Offering after the Plague on Moriah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He determined to call the whole place i.e. of the Holy Mountain the Altar of all the people pag. 245. F. To proceed then in the recital of his words as follows For the Verge thereof sayes he was steep and precipicious But when King Solomon who also built the Temple had raised a firm Wall on the East side there was a Porch built upon the forced Bank of Earth But on the other sides the Temple lay naked till in after-times the people always adding earth the top became even and large Now in this citation the great stress of the question lies in the sense of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple was naked or open For the Explication of which words I beseech the candid and judicious Reader First of all to consider that Josephus doth not say The Plain was Not sufficient But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce sufficient Besides he doth not say The Hill but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smooth equall Plain at top without any the least declivity was scarce sufficient Whereas in truth it was the more fit and proper place for to build the Temple upon because of its praerupt declivities Which being framed into several squares superior each to other might yield a most pleasant and delicious Prospect not unlike the stately Gardens of that ancient Seat of Sir Edward Stradlings at St. Donats in Glamorgan-shire or any other of the like nature among the Palaces of our Nobles in this Nation For according to this projection of the frame of the Temples Situation the Courts and other Buildings might lye somewhat below it that so by graceful steps and ascents out of one Court into another the Temple might appear the more August stately and lofty to all Spectators But I mainly desire the ingenuous Reader to remember that Josephus is not here discoursing of Solomon's Temple ex industriâ but cursorily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the way onely Wherefore he is not here so much to be attended to as in those places where he makes it his particular work and business to describe the form and measure of Solomon's Buildings There you shall find him reading another Lesson If then any shall insist upon it and take his words here so strictly and rigorously I fear his provoked Ghosts will prove angry and engage fully against them by and by Yet however as to this very place the words immediatly going before shew that he was hinting at those mighty Foundations of four hundred Cubits deep in stone mentioned elsewhere fully which being raised up to their intended height by a perpendicular Line aggestions of Earth and Rubbish were added to the declivity of the Hill to make the Hill and the Stone-Foundations even Upon which Foundations Solomon raised a stately Porch called so in after-ages by his name Now immediately upon these words comes in the controverted passage But on the other sides the Temple was naked Of what was it naked of Courts and Walls as they would hence infer No sure the last thing he spake of was of Porches of such then we will grant the Temple was naked viz. As to such rare stately double Porches built on such vast and famous Foundations as were upon the East-side we may yield that the other parts were somewhat less splendid and famous Nay possibly at the first Work of Solomon the other sides might not be porched by him but that after he had finished his own and the Queens house it appears somewhat probable by Scripture it self that he porched both Courts round about as in after lines may more fully appear and therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly may be favourably interpreted of the first days of King Solomon that so we may salve Josephus his credit and reputation Which will else appear to be very infirm and lubricous We will not then construe him in that sense as if there were no ordinary Wall compassing the Mountain of the House or ordinary Porches inclosing a piece of ground which was termed the Outer-Court This according to Josephus himself we cannot grant For concerning walls and Porches round about we shall find our
close to him with the curious Girdle of the Ephod Lev. 8.7 of Gold Blue and Purple of Scarlet and fine twined Linnen 6 The next thing is the Breast-Plate of Judgment made of cunning-Work just like the Ephod It was four-square being a span each side of the square and it was doubled that is the cunning-work of Gold and Blue and Purple and Scarlet and fine twined Linnen was double that it might be the stronger to bear the stones Exod. 39.9 In it were set four Rows of Stones In the first Row was a Sardius a Topaz and a Carbuncle In the second an Emerald a Saphire and a Diamond Exod. 39.13 In the third a Ligure an Agate and an Amethyst In the fourth a Beryl an Onyx and a Jasper 13 in all each engraven in order with the names of the 12 Tribes of Israel and each was inclosed in Ouches of Gold In the four Corners were Gold Rings The uppermost Corners had two Ouches of Gold two Gold Rings and in them fastned two Golden Chains of Wreathen-Work one at each end which Chains reached up to and were fastned in the two Golden Ouches of the Shoulder-pieces of the Ephod At the two lower corners were two Rings of Gold also which had a Lace of Blue running through them to fasten the Breast-Plate therewith to two other Rings that were set in the Ephod beneath 7 After this there was placed in this Breast-Plate of Judgment Exod. 28.30 the Vrim and Thummim that they might be upon the High Priests Heart when He went in before the Lord to bear the Judgment of the Children of Israel upon his Heart before the Lord continually Some think those words were written Some think there was either two other Stones or pieces of Gold and indeed they knew not what Others think there was nothing added onely it signified the meaning of the 12 Stones that when the Children of Israel or any particular Tribe or the King or any other should enquire the Mind of God then they should receive an Answer from the High Priest in the Name of God which Answer as to future things should be as Vrim that is as Light clear and perspicuous and either concerning past present or future should be Thummim that is perfect and full of all Integrity and Truth As to which it is conceived that when the Lord did answer Positively and Affirmatively the Stones did shine most radiantly but continued in their common hue upon the Negative There is this Reason urged by some Why they did not note any new material added to the Breast-Plate because when Moses relates the making of things according to the given Pattern we read of no such thing made Exod. 39.32 Lev. 8.8 though the Text says expresly that all was done that the Lord commanded Moses yet in Leviticus it says He did which I leave to mature consideration 8 The Mitre lastly was put upon his head and upon the Mitre a Holy Crown of Gold and on the Fore-front of the Crown a Plate of Gold which was fastned to the Mitre with a Blue Lace and on that Plate was engraven as on a Signet these words HOLYNESSE TO THE LORD The inferiour Priests in their order and the High Priest according to His Superiour Dignity being thus set forth in their goodly Array were afterwards anointed with Holy Oyl consecrated and sanctified by the blood of some Sacrifices and so were prepared for the Services of the Temple in the next Chapter CHAP. V. Concerning the Solemn Worship and Service of GOD in the Temple THis Chapter might be distinctly methodized and accordingly handled either as the Worship hath respect to the various Persons or Officers employed in several Sacred Functions Or secondly as to the different Solemn Times of Service and Worship in their Mysterious Solemnities Or thirdly as to the various Sacrifices and Offerings commanded by God to smoak upon His Holy Altar All which Particulars we shall crave leave in as brief a manner as possible to exhibite in their due order and method in three distinct Sections following SECT I. Of the Temple Officers their Names and Employments IN the first place we shall speak of the different sorts of Officers about the Temple which are particularized under five several Names in Scripture viz. Priests Levites Singers Porters Nethinims The Priests are distinguisht into the chief Priests and the other interiour Priests of the 24 Courses Of the chief Priests Ezra 7.24 The chief Priests were two the High Priest and his Second the High Priest was by the Appointment of God that Person who was the Lineall Heir in Aaron's Posterity the eldest living that descended in the most direct Line from his Loins His Office was mainly upon the Expiation Day being the 10th of the 7th Moneth to perform the Solemn Rites of that Service in entring the Holy of Holies not without blood and to persume the Oracle with fragrant Incense Exod. 30.10 Lev. 16.34 Heb. 9.7 Unto which Josephus adds that He assisted in the Work on every Sabbath De Bell. Judaic l. 6. c. 6. p. 9 18. F. in every New-Moon and every Solemn Festival as may appear out of the 1 Chron. 6.49 The second Priest was the most eminent among the rest who in case of Sickness Pollution or other Emergency befalling the High-Priest did supply that Office Therefore is it that some think Moses of old to have beâ—n a substitute to Aaron seeing Scripture doth expresly call both of them the Priests of the Lord Ps 99.6 We read moreover that Moses did officiate in the Priests office at the consecration of Aaron his Brother Levit. 8. Howexer it be wee find for cerain Eleazar and Ithamar c. usually put together in the Days of Moses Hophni and Phinehas in the old Age and blindness of Eli. Zadock and Ahimelech in the days of David 2 Sam. 8.17 Chap. 15.35 2 King 25.18 Luke 3.2 and afterwards Zadeck and Abiathar Serajah the chief Priest and expresly in so many terms Zephaniah the second Priest in the time of Judah's Captivation by Nebuchadnezzar And lastly in the days of our Saviour Annas and Caiphas are called the High Priests not that there were two in that great Office at once as some have conceited through the Jewish Corruption of the Commandements of God at that time but that the one was a present help and constant substitute to the other in case of necessary detention from his actuall service Of the Ordinary Priests The ordinary Priests were such as sprang from the Loins of Aaron and were in a Collateral Line of Kindred allied to the High Priest which were all Levites as flowing from Levi who was the Abavus or Great Grand-Father of Aaron But being separated from the rest of the Levites for some more immediate service unto God are generally termed Priests whereas the term of Levite is restrained to all others of the Posterity of Levi besides the Line of Aaron These Priests for the more easie
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
As we read that all the stones of the Temple were wrought with Iron tools by the Art of Masonry before they were brought and laid in order and coemented together in the walls of that sacred House In like manner the stones of the spiritual building are hewn and squared by the Preaching of the Law which as the Apostle tells us is a (a) Gal. 3.24 School-master unto Christ to fit and prepare us for the heavenly (b) 2 King 22.14 Colledge at the Temple If we shall accept it for a Type of heaven as sometimes it is then may we learn that as the Stones and Timber were compleatly fitted to fall into their several places without noise of Tools and Instruments even so in this life doth the Gospel-Ministery fit and prepare the Saints for that Celestial place (c) Rev. 21.4 where sorrow and crying shall be heard no more If we shall understand by the Temple the worship of the Gospel as Scripture doth frequently insinuate this preparative work for the Temple-buildings may possibly shadow forth and allude to the Spirit of Bondage preceding the spirit of Adoption For our blessed Saviour hath sent forth not only hewers with rough garments like John Baptist Elijah to prepare but some workmen of the temper and strain of Barnabas also like so many sons of consolation to strengthen and joyn the stones together in the spiritual building with the coement of Faith Love and Joy So that as the word of God is compared to an hammer by the Prophet (d) Ier. 23.29 Jeremy to break in pieces rugged hearts So likewise we find workmen at a gentle peaceable and quiet businesse laying Judgment to the (e) Isai 28.17 line and righteousnesse to the Plummet that the stones of the Temple may be said in an erect in an even and regular forme since we hear of the (f) Psal 19.4 line of the Apostles doctrine which is gone out through the whole World Fourthly As King Solomon did solemnly appoint in a set frame and orderly method the 24 courses of the Priests for their several services together with the duties of the Levites in their various Charge for a most noble end even to praise God and to Minister before the Priests accordingly as the (g) 2 Chron. 8.14 work of every day required instituting likewise the Porters according to their Courses to watch at every Gate so hath our blessed Lord and Saviour ordered by divine institution the several spiritual Ordinances in his Church According to which every Saint is appointed in his station to worship the Father in spirit and in truth seeing he is faithful in all his house beyond Moses the Law-giver of the antient Israelites Fifthly As King Solomon did in most stately and pompous manner performe the various rites of the dedication of this most famous and splendid Structure at Jerusalem Even so the blessed Lord of life and Saviour of the world ascending up on high (h) Psal 68.81 gave gifts unto men sending down his most holy spirit in the form (i) Act. 2.1 2 3. of Cloven tongues noting the variety of Languages wherewith they should be miraculously indued and the various Nations to which they should be sent as likewise under the shape repreentation of fire noting the fervency of zeal and the illumination of knowledge wherewith they should shine throughout the World at that time sitting upon the Apostles and Disciples assembled together in one place at Jerusalem By which plenary manifestation of the Spirit they were consecrated anointed and initiated into the several glorious Evangelical Offices to be then undertaken by them and discharged in the Primitive Church Sixthly and Lastly This glorious King conversed in this Stately and Famous House for many years together taking great delight in the Sacrifices and solemn worship of his God So doth the Lord Jesus the Pramer and builder of the spiritual Temple take wonderful solace in his Gospel-Church continually walking in the midst of his (k) Reu. 2.1 seven Golden Candlesticks Yet herein we must observe that though King Solomon declined in his latter dayes to shew that he was but a man although a most glorious and admirable Type of Jesus Christ Yet herein our blessed Lord as he did farre out-bid all other prefigurations of himself so also this personal Type of King Solomon in this particular that he never forsaketh the assemblies of his Saints but is alwayes (a) Mat. 18.20 in the midst of them For whom he once loveth (b) Ioh. 13.1 he loveth unto the end or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some expound it even to the death Nay continuing his love beyond the term and period of his meritorious passion he hath graciously promised to be (c) Mat. 28.20 with them alway even to the end of the World Hitherto let it suffice to have treated thus largely concerning the prefatory matters respecting the Time Place and Architect of the Temple Now I shall proceed to the main design in the 6 following Sections according to the method which I have before laid down not without most humble imploration of divine aid and assistance to be yeilded and afforded to me in the further prosecution of these abstruse and profound Mysteries craving moreover a gentle and favourable connivence and remission of my failings by all serene spirits who possibly may please to converse with these so rude and impolite discourses SECT I. Concerning the Mysteries af the Covered Temple and it s included Rooms AS to the management of this present Section I shall crave leave to treat in the first place of the Mystical significations of the Temple in general and afterward to descend to the most material particulars of the covered Building whereof it may be requisite to discourse more largely In general the holy Scriptures do frequently insinuate the Typification of three things by the Temple when taken in a more laxe and ample signification as for example Our blessed Lord himself personally considered Secondly the Church or body of Christ mystical And thirdly every Saint also in particular At least I hope it may be safely said that the sacred writings do in all these 3 respects frequently allude to the antient Temple of Solomon it being no unusual thing for the self same Type to hint at various Mysteries under the Gospel as may more amply and evidently appear out of the divine pages of Scripture by this ensuing discourse 1. Some would have the Temple in general to prefigure and Typifie the blessed body of our Lord and Saviour grounding their apprehension upon that famous place where our Lord speaking concerning the destruction of the Temple in three dayes is interpreted by the Evangelist John who was the beloved Disciple and lay in his bosome (d) Ioh. 2.19 21. to have meant it of his own body Upon which account Tertullian (e) Hieron in Script Ecclesiastic Edit Erasm Ludg. 1530. Tom. 1. p. 287. who lived under the
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
little Sacraries or Chappels of wood yet they neither fashioned nor dedicated any Image at all Counting it a prophane thing to express more excellent Beings by such as are mean and low Neither did they think to attain to the knowledge of God but by their Understandings To conclude (ſ) De imag Deor. p. 39. Chartarius reports out of Pausanias that a Temple was erected to Apollo under the appellation of Juventus or youth in the Corinthian Territory within a grove of Cypresses where there was no statue at all for a certain secret reason which his Authour durst not produce Surely if (t) De EI apud Delph p. 699 edit H. Steph. Plutarch's Etymology and glosse upon the name of Apollo be right that it is q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not many but one shewing that there can be but one onely God the first principle and mover of all things and that the first being must needs be immense and infinite without beginning or end and therefore in continual flourishing state well did those Corinthians to consecrate a house to the youth of Apollo and add no statue at all Though their darkness was greater the farther the line of Heathens descended from the family of Noah where they all were instructed by that Preacher of Righteousnesse in the knowledge of the true God and his proper worship But to come to an issue Seeing then there was no manner of form or shape within the Holy of Holyes to represent the infinite Majesty of Heaven God having most expresly forbidden it by his command written upon the Tables of stone that were laid up in that sacred place Nay the thing being attested by Heathens concerning this very Temple and they falling foul upon and condemning one another for this gross and stupid worship of any Deity framed by the works of mens hands what great reason have the Jews and the Greek Churches and thesober Heathens that any where do advance the light of Nature nay Turks likewise to be offended at the Popish Idolatry whose conversion is greatly thereby obstructed Whereas God expresly forbids any (u) Deut. 4.16 graven Image the similitude of any Figure or the likenesse of male or female to be made to represent the Diety Yet do the Papists permit and commend it as expedient for the unlearned and vulgar people that the Divinity should be exprest in the Histories of Scripture that are painted in Churches Now although the Papists do not think the Picture or Statue to be a God neither did the wiser of the antient Heathens Synod Trident Sess 25. p. 241. edit Rhotomagi 1640. although it's probable the Devil did speak through the Trunks of the antient Images and so imposed upon them as the Papists did by the Statues of the Virgin in Cheapeside Crosse to delude the common people which with various Trinkets were shewn and exhibited to publick view by Thomas Lord Cromwell in the daies of K. Henry the 8th and afterward to the fire yet certainly for a man to make use of a Crucifix to stand before him in prayer although he do not think it to be Christ neither do worship that but onely use it as a Commemorative figure and a representation only to excite devotion yet is this no lesse then refin'd Idolatry which in some measure is confessed by Durand one of the Schoolmen as produced by a worthy Divine of the Neighbour-Nation in these words The truth is (x) Rutherford Church-Government p. 164. edit 1646. Religious geniculation before the Image or at the presence of an Image as if the Samplar were there present is one and the same adoration given to the Image and the Samplar Where he prosecutes the proof of this assertion That to kneel before the Creature as a memorative object of God is Idolatry But of this and the like points it is not my businesse to treat here onely upon the account of the Oracle being destitute of any shape or figure of the Divine Majesty I have hitherto discoursed and shall now speak of the Ark the first and principal Ornament of this most sacred place Of the Ark. * Lightfoot Temp. p. 261 Before we speak expresly to its Mystery let us consider the place where it was made and how it was removed providentially from place to place till at last it was fixed in this glorious Temple Moses the man of God did make and frame it in the wildernesse of Sinai where the Israelites Camped before the (y) Exod. 19.2 Mount of Horeb. For we read that the Tabernacle was reared up on the (z) Exod. 40.17 first day of the first month of the second year of their Exodus of coming out of Egypt and further that on the (a) Num. 10.11 12. 20th day of the second month of the same year they departed from that place After which time the Ark marched along with them from station to station till at last it was set down at (b) Jos 5.10 Gilgal for there the Children of Israel kept the Passeover the 14th day of the Moneth at Even in the Plains of Jericho a City of the Benjamites that stood betwixt Jericho and the River Jordan and is accounted by (c) Tom. 3. ad finem de locis Hebr. p. 16. lin 3. edit praefat Jerom to be situate two miles East of Jericho After the Land was subdued the Tabernacle of the Congregation was set up at (d) Jos 18.2 Shiloh a City of the Tribe of Ephraim which the forecited (e) Pag. 24. lin 19. Father places at the distance of 10 miles from Neapolis or Shechem in the same Tribe We read of the Ark's being afterward at Shechem Josh 24.1 25 26. and after that at Mizpeh Judg. 11.11 20.1 27. 21.1 2. Whereby it should seem that the Ark might be occasionally transferred from place to place though its ordinary residence was in the Tabernacle at Shiloh which place the forecited Jew in his Itinerary pag. 50. fixes at the distance of three Parasangs from Gibeah and from thence three more to Beth Nob and further that it was but two Parasangs or eight miles from Jerusalem (f) 1 Sam. 4.1 3. From this Shiloh in the daies of Samuel the Ark was fetcht out of the Tabernacle into the field against the Philistines at Eben-Ezer near Mizpeh in the Tribe of Benjamin and as far as yet appears to me never came within the ancient Tabernacle again which possibly was translated to Nob a City of the Priests as may be seen by comparing (g) 1 Sam. 21.1 4 9. c. 22. ver 11 19. several verses of Scripture which may be conceived near Anathoth as named next in the register of some of the Cities of Benjamin in (h) Neh. 11.32 Nehemiah and it stood as some think here in the time of King Saul From hence the Tabernacle was transferred to Gibeon another City of Benjamin which was 40 Stadia or Furlongs from Jerusalem as Josephus attest pag.
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
Blessed are all they that put their trust in him CHAP. X. OF THE Temples Destruction 2 Chro. 36.12 Ver. 14. Jer. 5.31 WE are now arrived at the fatal and final period of that first and most Magnificent Temple which by reason of the manifold and hainous sins of the Kings and Nobles the Priests and Levites the lying false Prophets and the willingly seduced people of the Land of Judah was consumed with fire and utterly laid waste by Nebuzaradan the Captain of the King of Babylons Guard 2 King 25.8 Jer. 52.13 Joseph contr Apion l. 1. p. 144. Strabo Geog. l. 15 p. 687. Calvis Isag Chronol f. p. 79. Petao-Ration Tem. p. 2 l. 4. p. 234. edit Par. 1656. in the 19th year of the Reign of Nebuchadnezzar his Imperial Master This great and potent Emperour who employed his Captain in that dismal design is called Nabuchodonnosor by Josephus out of Berosus a Chaldean Writer by Strabo in the 15th Book of his Geography Navocodrosor by Ptolomy in that his most Golden Canon of the Assyrian Monarchs Nabocolassar according to a very correct Copy of it communicated by Dr. Overal sometime Dean of Pauls in London to Scultetus living at Heydelberg and since printed by Calvisius agreeing with another of the same kinde published by Petavius out of the Kings Library at Paris The same Canon for substance though different in some letters of the names and the years of their Reigns is presented to us by Eusebius in his Chronicle where this King is called Nabupolasar or Nabuchodonosor But to leave the variation of Authors in the several letters of his name I shall proceed to accommodate the time of the ruine of this once glorious Pile to the year of the worlds Creation wherein it hapned according to the best account yet extant Here because I am not willing at present to trouble any with that controversie I shall follow the calculation of the elaborate pen of the late famous Primate of Ireland Vsserii An. Lat. p 1. p. 131 in his Scripture-Annals accordingly as I have hitherto generally done all along this work First of all it is to be noted that the 19th year of Nebuchadnizzar was coincident with the 160th year current of the Nabonassaraean Aera for although his Father Napopollasar died in the 143 year of that Aera as appeares evident by Ptolomies forecited Canon and therefore the Sons 19th year must fall in with the 162 year of Nabonassar Dan. 1.1 Jer. 25.1.46.2 yet the Scripture doth expresly affirm in one place that the first year of Nebuchadnezzar was the third and in another that it was the fourth of Jehoiakims Reign that is the third ending or ended compleatly and in the beginning of the fourth At what time he went upon an expedition against Pharaoh Necoh at Carchemish by the River Euphrates which Josephus affirms out of Berosus Joseph p. 144 Peta dedoctr Temp. l. 9. c. 61. p. 143. to have been done by his Fathers direction being then alive Although I know the learned Petavius differs in his judgement Yet there seems to be truth in the Primates assertion if we compare the current and compleat years of the Kings of Judah diligently together with this present Assyrian Canon and the Eclypses which confirm it recited by Ptolomy in his Almagest which would take up much room and not tend much to my purpose at present to ampliate in it There are four Eclypses noted by Ptolomy to have been seen at Babylon before the date of the 160 year of this Aera yea before Nebuchadnezzar entred upon Dominion For the last of the four which was of the Moon fell out in the fifth year of Nabopollasar his Father and the 127 of the Aera Bulliald Astron Phil. l. 3. c. 7. p. 151. and all of them are found by calculation from our present Tables to correspond very near with the quantities of the eclypsed digits mentioned by Ptolomy Hence it is that Astronomers have esteemed this Epocha to be one of the firmest Basis of all Chronology Now then to apply the time of this sad Catastrophe and dissolution of the Temple to the Julian period For which purpose we must at present assume some things but yet such are now generally agreed on and demonstrated by able Authors 1. That the first year of the true time of our Lords Incarnation was co-incident with 4710 year of that happily-invented Julian Period and also with the 4000 year of the world 2. That the first of Nabonassars Aera did correspond with the 3967 year of the forementioned Period To which if we adde 159 compleat years of Nabonassar's for it was in the 160 current the Sum brings us to the 4126 year of the Julian Period in which the 19 year of Nebuchadnezzar deduced from his first beginning to reign while his Father was yet alive doth compleatly fall If further we shall substract 4126 from 4710. the year of the Julian Period at our Lords birth the residue will be 584 years before Christs true birth-time or 588 before the vulgar computation which is four years behinde the truth when the Temple was destroyed Lastly If we deduce those 584 years before Christ from 4000 the year of the world wherein Christ was born according to the best computations the residue points out 3416. for the year of the world wherein the Temple was burnt according to this calculation of the times In this deplorable year 2 King 25.8 on the seventh day of the fifth Moneth answering to August the 24 of the Julian year being Wednesday the Great Commander of the King of Babylons Army sets fire to the house of the Lord and the Kings Palace and to all the houses of Jerusalem so that every great mans house was burnt with fire which dismal and flaming consumption continued till it had fully devoured all those forementioned stately Palaces on the 10 day of the same fifth moneth answering to the 27 of August being Saturday Jer. 52.12 and the Jewish Sabboth when the City rested in its cinders for the sins of the Inhabitants who had so greatly polluted the Sabboths of the most High God After this they brake down all the walls of Jerusalem round about then they battered in pieces the two famous pillars of Brass the ten Bases with their lavers together with that admirable Brazen Sea all to shivers and carried away all the brass to Babylon with the Cauldrons Candlesticks Cups Snuffers Spoons Shovels Fire-pans Bowls and Basons and all the Vessels of Gold Silver and Brass great and small wherewith they ministred in the house of the Lord yea the treasures of the Temple and of the King and his Princes were conveyed to the Triumphal City So that now the Lamentations of Jeremy the weeping Prophet may well suit the subject of this Chapter seeing the once delicate Daughter of Zion now sits desolate upon the ground while her dear children Jer 6.2 hanging up their harps upon the willows by