The Temple of Solomon Portrayed, History · Chapter 9 · Section 4
SECT. IV. Of the Officers.
THe Principal Officers of the Temple were theſe, 1. The High-Prieſt. 2. The ordinary Prieſts. 3. The Levites, who were divided into four ſorts, Singers, Porters, Judges, and Treaſurers. 4. The Nethinims, or the hewers of Wood, and drawers of water for the Sanctuary.
Here I ſhall begin with the High-Prieſt, who was an undoubted. Type of the Lord Jeſus Chriſt: as may be clearly and expreſly noted almoſt in every Chapter of the Epiſtle to the Hebrews. His Unction, and many of his rare endowments being there mentioned, Cap. 1.9.2.17.3.1.4.14, 15. 5.1, 2, 3, 5, 6, 10.6.20.7.1, 3, 17, 21, 26, 28.8.1, 3, 9.7, 11, 24, 25.10.12, 21.12.24. 13.11, 12.
We ſhall then conſider our bleſſed Lord, as ſhadowed by the Type of the High-Prieſt in three things,
1 His Election: 2 His Rayments or Veſtures: and 3dly, his Conſecration.
1. As to the Election or choice of the High-Prieſt; and therein, we are to look upon the Tribe, out of which he was to be extracted: and 2dly, the Compleatneſs and comlineſs of his body, wherewith he was to be qualified.
1. As to the Tribe: Its known that the Jewiſh High-Prieſt was alwayes taken from the Tribe of Levi: of old, the eldeſt of the Family was the High-Prieſt. But Reuben had forfeited the right of primogeniture, by going up to his Fathers Couch; and therefore Jacob propheſied of him, that he ſhould not(a)Gen. 49.4. excell. Simeon and Levi had bin Brethren in iniquity in the matter of ſlaying the Shechemites, and loſt their dignity; and therefore great was Jacobs (b)Gen. 34.30.anger againſt them, and ſad his(c)Gen. 49.7. doom upon them. But Levi recovered in ſome meaſure his priviledge, when the people of that Tribe(d)Exo. 32.26, 27, 28. ſlew 3000 of their Brethren upon the account of their worſhipping the Golden Calf while Moſes was in the Mount with God. For he (e)Deut. 33.9.ſaid to his Father and Mother, I have not known thee; neither did he acknowledge his Brethren, &c. Therefore they ſhall teach Jacob thy Judgements, and Iſrael thy Law: they ſhall put incenſe before thee, and whole burnt ſacrifice upon thine Altar. God was pleaſed to ſet them(f)Numb. 3.12, 13. Exod. 12.29.13.2. inſtead of the firſt-born of Iſrael, whom God had hallowed to himſelf, in the day when he ſmote all the firſt born in the Land of Egypt: Chriſt the firſt-born of every Creature was our High-Prieſt. Now out of the Tribe of Levi, God appointed Aaron and his ſonnes in a direct line, to be High-Prieſts. But you'l ſay, Our Lord came(h)Heb. 7.14. See Pareus in Mat. and Suidas, In voce foreign edit. Aurel. Allobr. p. 1228. 1619. of Judah. I anſwer with the Apoſtle: This was to ſhew the change of the Prieſthood; and that our Lord was a royal High-Prieſt, not after the Order of Aaron, but of Melchizedeck, the King of righteouſneſs and Prince of Peace. As for the ſtory produced by Suidas, concerning our Lord and Saviour, that he was deſcended of the Tribes both of Judah and Levi, they being ſometimes mixed by Marriage into the High-Prieſts Family: and what he further recites of his being actually admitted into the number of the 22 Prieſts, in the room of one deceaſed at that time, I ſhall leave as a futilous and idle ſtory: ſeeing Scripture in the preceding Propheſies all along mention him, as coming of the royall Houſe, he being the (k)Rev. 5.5.Lion of the Tribe of Judah and ſpringing out of the Root of David.
2. To ſpeak a little to the comlineſs and excellency of his body: as to which becauſe all the other Prieſts were to have the ſame compleat perfections, therefore I ſhall conjoyn them both together.
To this purpoſe the Lord gives inſtruction unto Moſes, in the 21 Chapter of Levit. beginning at the 16th Verſe, and ſo forward. Now becauſe all theſe things which hapned to them as Types or Examples, were(l)1 Cor. 10, 11. written for our admonition: Give leave to reſemble them to thoſe rare endowments and perfections wherewith Chriſt the Evangelical High-Prieſt is fully accompliſhed, and Goſpel-Miniſters ſhould be qualified in a ſpiritual manner, according to their degree and meaſure: wherefore the ſpots and blemiſhes to be avoided in Prieſts are, by Jerom compared to ſpiritual infirmities, Precipitur Sacerdotibus, &c. ne truncis auribus, laeſo oculo, ſimis naribus, claudo pede, cutis colore mutato, quae omnia referuntur ad animae vitia. Jerom. Fabiolae de vest. Sacerd. Tom. 3. p. 58. It is injoyned concerning Prieſts, that they ſhould not be crop…eard, blemiſht in the eye, flat-nos'd, lame-footed, or the skin diſcoloured, all which are to be referred to the vices of the minde.
The firſt blemiſh mentioned is(m)Lev. 21.18. blindneſs; with which, if any perſon of the line of Aaron was afflicted, he was not admitted to perform the Functions of a Prieſt. As to this, it is ſufficiently known that ignorance is ſet forth in Scripture by blindneſs. His Watchmen are(n)Iſa. 56.10. blind, (ſaith the Prophet Iſay) they are all ignorant. Our Lord calls the Scribes and Phariſees(o)Mat. 23.16. blind Guides; and the Apoſtle Paul ſayes, that the God of this World hath(p)2 Cor. 4, 4. blinded the eyes of unbelievers, that the light of the truth ſhould not ſhine upon them. But of all, it is the greateſt ſhame for a Miniſter to be blind: ſuch a one God would have to be(q)Hoſ. 4.6. rejected.
A ſecond imperfection was lameneſs, a very unſeemly thing in a Prieſt, who was to be a Guid to others in the wayes of God. Miniſters muſt [foreign](r)Gal. 2.14. walk uprightly according to the truth of the Goſpel. They muſt teach with their feet as well as their mouths, being(s)1 Pet. 5.3. examples to the flock; and above all others, to(*)1 Joh. 2.6. walk even as Chriſt the great High-Prieſt hath walked before them in the dayes of his fleſh. As the(t)Eccleſ. 5.1. feet in Scripture ſometime note the affections of the ſoul, and ſometimes the orde…ing the converſation aright; in both theſe reſpects they ought to make(u)Heb. 12, 13. ſtraight paths for their feet, leſt that which is lame, be turned out of the way.
Another blemiſh is a(w)Levit. 21.18. flat noſe: whereof, as well as of the reſt,†Dr. Gell. on the Pentateuch. p. 315. a learned Authour hath lately treated, who, out of Gregory, interprets it of folly, imprudence and ſtupidity, or dulneſs of ſpirit, ſuch as are called*Horat. Epod. 12. naris obeſae, one of a thick noſe, it being a note of hebetude and flatneſs of parts, as Phyſiognomiſts have obſerved.
The God of nature hath placed this member over the mouth, to be a cenſor of what things are taken into the body, whether putrid or ſweet, and fit for aliment: It fits between the eyes as a Judge of what is proper nouriſhment. The eye may deem that good, which when brought to this diſcerning faculty, may prove offenſive. So ſhould Miniſters ſtudy for acuteneſs of judgement, and to exerciſe their ſenſes, to judge betwixt good and evil, and to diſcern the ſpirits. An inſtructor of others out of the Law, ſhould have skill(x)Heb. 5.14. [foreign] to prove and make trial of, and give a ſound judgement upon things that(y)1 Cor. 12, 10. Rom. 2.18. Phil. 1.10. differ.
Beſides, he muſt not be broken-footed, or broken-handed. The feet are for walking, the hands for working. Goſpel-Prieſts muſt not ceaſe and leave off walking in holy wayes, or performing of holy works. If others muſt not be (z)Gal. 6.9. 2 Theſ. 3.13.weary of well doing, how much leſſe they? No, nor walk or work by halfs, not having fit Organs or Inſtruments for ſervice. Many and great are the inconveniences of the defect in theſe members, but far ſadder, when thoſe that are imployed in ſacred functions tread awry, and halt between God and Baal, or put forth their hands to any iniquity.
He muſt not be(a)Rev. 21.20. Crook-backt, or a dwarf, or that hath a blemiſh in his eye, or be ſcurvy or ſcabbed, or unfit for Generation; and one word in the Hebrew ſignifieth crooked and deceitful. The crookedneſs of the body is an uſual Index of a perverſe ſpirit. They are a (b)Deut. 32.5.perverſe and a crooked generation, as Moſes complained of the Jews. Therefore Paul exhorts the people of God to be blameleſs and harmeleſs in the midſt of a(c)Phil. 2.15. crooked and perverſe Nation. There is an old ſaying: Take heed of them whom God hath marked; which may be heeded in a ſober and ſerious ſenſe. It's obſervable that Homer brings in crooked(d)Iliad. 2. v. 212. Therſites yet alone did unmeaſureably brawle. Therſites, as one full of uncomely Garrulity, and as a mover of Sedition in the Army, foreign. And afterwards giving in his deſcription of him, ſaies thus—foreign, &c. He was the moſt deformed man t…at came to Troy, goggle-eye …ame of one foot, crook-ſhouldered, his breaſt bending forward.
Beſides this natural deformity which ſome bring along with them into the World, there is another cauſe of it, that's accidental; viz. a ſpirit of infirmity and weakneſſe, through ſome diſeaſes: as the poor woman in the Goſpel that had bin(e)Luk. 13.11. bowed together 18 years. Sometimes through conſtant bearing of weighty burdens. As(f)Gen. 49.15. Iſſachar is repreſented couching down between two burthens, and bending down his ſhoulders to impoſitions. Hence is it that ſorrow, and mourning, and oppreſſion of ſpirit is reſembled to(g)Pſal. 44.25, & 145, 14. &c. bowing or bending down to the Earth. In all which reſpects, ſuch as ſerve at God's Altar ſhould be perſons of generous erect ſpirit, calme,(h)2 Tim. 2.24. gentle, eaſie to be intreated: full of kindneſſe, overcoming by meekneſs, thoſe that oppoſe themſelves. Neither ſhould yield their ſhoulders to the weight of worldly cares, which depreſſe the mind down to the Earth, and hinder the ſoul's contemplation of divine Myſteries.
Neither muſt he be a(i)Horat. Serm. l. 2. Sat. 3. v. 309. Dwarf: ſuch as by way of contempt were called by the ancients, moduli bipedalis, pigmies of two-foot high. Although it be a great ſin for any to mock and jeer at natural imperfections, for ſuch(a)Prov. 17.5. reproach the Maker, more then thoſe who contemn the poor: yet becauſe that Dwarfs in ſtature more low then ordinary, are uſually taunted at by wicked and profane ſpirits; The wiſdome of God thought fit that no ſuch ſhould be exerciſed in Temple-ſervices. Though God might ſometimes order it in the courſe of nature that ſuch deformed perſons might proceed from the line of Aaron: yet they were not to be advanced to the dignity of ſervice. Our Lord may invite little Zacheus to the Goſpel-feaſt, yet we read not of his being ſent into the work of the Miniſtery. The Children of Aaron though afflicted wich any of theſe deformities, were yet admitted to enjoy, ſuſtenance to(b)Lev. 21.22. eat of the moſt holy things. But certainly the intention of his was to ſignifie of what ſpiritual growth the Miniſters of the(c)2 Pet. 3.18. Goſpel are required to be; Men well grown in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt.
Further, he was to be void of any blemiſh in his eye. Many are the Blemiſhes, Diſtempers, Diſeaſes of the eyes, reckoned up by the Learned(d)Riolani Syſtem. part. 2. p. 119. Edit. Baſil. 1629. Phyſitians. The word in the Hebrew for blemiſh is uſually tranſlated Suffuſio, from foreign to confound, or mixe confuſedly; and it ſignifies either that diſeaſe which is called foreign, Suffuſion or a Cataract vulgarly, being a humour ingendred betwixt the two coats or membrans of the eye, the Cornea and the Uvea, ſo called by Anatomiſts; or that which is called(e)Id, Anat. p. 281. Iudg. Bat. 1649. foreign, Albugo, a white ſpot or Cicatrice after the cure of an Ulcer, which is ſeen in the black of the eye, or in the Iris; that little fibrous circumference about the Pupil. We ſee what great care there is taken about the eyes of the Prieſts. As they muſt not be blind, ſo neither have any imperfections in their eyes. Seers ought to be qualified with acuteneſſe of eye-ſight, ſpiritual watchmen have need of clear and bright knowledge. Ordinary Chriſtians may perhaps make ſhift to get to heaven, though with confuſed knowledge: but Miniſters muſt beg for a diſtinct and choiſe viſive faculty; The eye that's blood-ſhot can't ſee clearly: The mind that's vexed with Cholerick ſuffuſions cannot diſcern in Judgment. If(a)Act. 9.18. Paul be ſent of the Goſpel-meſſages, behold ſcales do fall from his eyes. If any be Angels of Churches, let them pray to(b)Rev. 3.18. Chriſt for a foreign, an oyntment for their eyes, that they may underſtand the truths of God fully and clearly.
Again, the Prieſts of old were not to be tainted with(c)Lev. 21.21. ſcurvy or ſcab. The Hebrew is foreign and foreign Arias turns them by purulenta ſcabies, and ſcabies perpetua. The Vulg. jugis ſcabies & impetigo, the 70 by foreign: The firſt is tranſlated a(d)Deut. 28.35. ſore botch, If the 70 have rightly expounded it by foreign, then it is the dry Itch; as(e)P. 269.6. Riolanus explaines it, and ſo Buxtorf out of Rab. Solomon calls it the Malignant-Scab, dry within and without. The other is the foul creeping Scab, which the laſt expounds to be the Scab that cannot be healed, of near kind to the Leproſie. But the matter is not great about terms: The meaning ſeems to be, that Prieſts ought not to be infected either with the ordinary Itch, or the incurable Scab, which is ſeldom-healed. Now as Itching-eares are(f)2 Tim. 4.3. tokens of men of corrupt luſts, and full of novel fancies; every day new itches and luſtings after ſtrange things, and new doctrines: So a Prieſt that is itchy, is much more abominable, who is defiled with this pruritus novitatis, an itching deſire of venting new high-flown follies. This diſeaſe proceeds(g)Medicinal expoſit. ex Hippoer. Gal. &c. p. 516. Edit. H. Steph. 1564. foreign, as one hath noted out of Galen, from a ſharp corroding humor, a thin …erous matter not fit for nouriſhment? If mens blood were ſound, and their digeſtive faculty good, this Pſora or ſcabbed-diſeaſe would not ſo importunately afflict them. If the blood-royal of truth ran pure in ſuch a one's veines, he would not be ſo fouly corrupred with this itchy temper of error.
The laſt thing mentioned is, perfection as to generation, the Vulg. tranſlate the text by hernioſus, the 70 by foreign. Goſpel-Miniſters are to be ſpiritually qualified for the bringing in Sons and Daughters to Chriſt: Paul had his Children of the(a)Cor. 4.15. Corinthians & Galathiaus. John had his of the Aſian (b)Gal. 4.19. 1 Joh. 2.12.Churches: That Chriſt may ſee of the(c)Iſa. 53. travel of his ſoul and be ſatisfied, Let us all pray that quickening and enlivening virtue may never depart from the Goſpel in England. That Miniſters may indeed be(d)1 Pet. 1.3. Fathers in God and beget thouſands to a lively hope of glory.
From all this preceeding diſcourſe, (although ſpiritually to be interpreted in the main; yet) we cannot but deem it a moſt lovely and decent thing for Goſpel-Miniſters to have even bodily perfections, eſpecially ſuch as may give a convenient capacity for the work of the Miniſtry, as in the caſe of eye-ſight: without which many Church-matters cannot be well tranſacted. Although its true, the perfections of the ſoul are the main and principal qualifications of a Miniſter: yet it were well it might not be ſaid by any ſcoffing Iſmael, as was once of Socrates, Anima [praeconis Evangelici] malò habitat. But certainly, greatly to blame are ſuch Parents, who will offer the(e)Mal. 1.8. blind, and the lame of their Children to Gods Sanctuary.
The Perſon thus qualified with ſuch external bodily perfections, and deſcending from the loins of Aaron, might be admitted into this ſacred Colledge termed a Prieſt, and put on the holy garments and officiate in the ſignificant ſervices of the Sanctuary, of all which in their due place and order. Firſt I ſhall ſpeak a word or two of the name, the common Hebrew term is foreign Cohen, which ſome derive from foreign to fit and diſpoſe and order, viz. the rites and ceremonies of Sacrifice. But as to the Engliſh term, Prieſt, which is derived from the Saxon word Prieſter, and that from the Greek foreign, Presbyter, it ſignifies, as to the origination of the word, an Elder onelyonly: and in this ſenſe Prieſt may be given as a denomination to a Goſpel-Miniſter, very honourably according to the new teſtament Style in many places, as in the Acts of the Apoſtles, where in one(b)Act. 20.17. verſe the Miniſters of the Church of Epheſus are called Elders, and in another(c)V. 28. verſe Overſeers, in the Greek foreign, Biſhops, there being it ſeems in the Primitive time ſeveral Biſhops or Elders in one City, and ſo at Philippi, where the Apoſtle in the inſcription of his Epiſtle, dedicates it to the Saints,(d)Phil. 1.1. Biſhops, and Deacons, in that City: and therefore our famous Dr. Whitaker concludes with the generality of the Divines of the reformed Religion in theſe words. Calvinus noſtri que omnes hanc Metropolitanorum & Primatum hierarchiam, non à Chriſto vel Apoſtolis inſtitutam, ſed Eccleſiae authoritate introductam eſſe ſcribunt. Calvin, and all ours, do write that this hierarchy of Metropolitans and Primates, was not instituted by Christ or his Apostles, but introduced by the authority of the Church. And again, out of Novellus, (e)Dr. Whitaker. Tom. 2. operum p. 525. Col. 2.Archiepiſcopus authoritatem omnem, non Divino, ſed Eccleſiastico jure tenet. An Archbiſhop holds all his authority by Eccleſistical, not by Divine right. And(f)Ibid. p. 526. Col. 2. afterward, clearing this out of Jerom that Biſhops and Presbyters were the ſame in antient times; he produces a teſtimony of that learned Father, out of his(g)Ibid. p. 540. Col. 1. Comment upon Titus. Noverint Epiſcopi, ſe magis conſuetudine, quàm Diſpoſitionis dominicae veritate presbyteris eſſe majores. Let Biſhops know (ſaith Jerom) that they are greater then presbyters by cuſtome, rather then the true institution of our Lord: where he is ſhewing that the ſame perſon who is called an(h)Tom. 9. Fol. 153. b. Edit. 1530. Lugd. Tit. 1.5. Elder in the 5th verſe, is termed a Biſhop in the 7th. So that Elder or Preſbyter is the proper Scripture-name of a Goſpel-Miniſter, or elſe Biſhop, Overſeer, &c. but by no meanes to be called Prieſt in any other ſenſe then according to the origination of the word before ſpoken of. For as the term Prieſt is now detorted from its primitive notation, to ſignifie one that offers ſacrifice: So 'tis a word of indignity, ſcorn and contempt, which wicked and profane ſpirits do caſt upon the faithful Servants of Chriſt, who diſown any ſacrifice under the new Teſtament, ſave that one onelyonly, which our High Prieſt after the Order of Melchizedeck did offer up(a)Heb. 7.27, & 9, 12, 25, 26, 28, & 10, 10. 1 Pet. 3.18. once for all. Wherefore in the whole Teſtament (for what ever yet I could obſerve) we ſhall not find the Goſpel-Miniſters directly called foreign, that is, Sacrificing Prieſts, but by other termes. Although the Jews had one High Prieſt over all the reſt: yet it followes not that we muſt under the Goſpel have ſuch a one, unleſſe it be Chriſt himſelf, who ever lives to make interceſſion for us.
But to diſcharge this point, it is high time to proceed, and not to ſuffer the Prieſts to ſtand ſo long unclothed: and here I ſhall delay no longer by recital of various opinions, concerning the differences of the garments, wherewith the High Prieſt and his inferior attendants were adorned: but ſpeak to that in each particular Veſtment.
In the firſt place we read of linnen Breeches, which were common both to(b)Exod. 28.43. Levit. 6.10.16.4. Aaron the High-Prieſt, and to his Sonnes the ordinary Prieſts: They were made of(c)Exod. 39.28. fine twined linnen. But why of linnen? I ſhall not ſay for the ſame reaſon, which(d)De Iſide & Oſiride Tom. 1. Moral. gr. H. Steph. 80. p. 528. Plutarch mentions, wherefore the Prieſts of Iſis wore pure white linnen: foreign, &c.] For the colour ſake, which the flower of flax doth put forth like the brightneſs of the Heaven compaſſing the world. The true cauſe of all theſe things is (ſaith he), It is a wicked thing for that which is pure to be defiled by an impure, as Plato ſpeaketh. But the excrements and reffuſe of the al…ment are not chaſte and pure. But all wool and hair are bred and encreaſed by excrements: and therefore it was ridiculous for them that cut off their own haire as a token of chaſtity, to be covered with the wooll of cattel.
Beſides, flaxe grows out of the earth-which is immortal, &c. and yields matter for thin, and clean Veſtments, which preſs not with their weight, and is fit for all ſeaſons of the year, and doth leaſt of all breed ſmal vermine in the body, as they ſay.
Now I ſhall not apply this of the Garments (which the ſuperſtitious Prieſts of an Idol did wear) to the Holy Prieſts of the moſt High God: only thus far we may take notice, that as in hundreds of other things; ſo likewiſe in this of Veſtments, Satan did endeavour to ape out the ſolemnities of the Worſhip of the true and living God at the Temple. And therefore as Truth and true Worſhip is elder then Errour and falſe worſhip: ſo the grounds of ſome exterior circumſtances might be the ſame; As in this, Linnen being a moſt cleanly, light, and convenient wearing for the Prieſts: nay, God himſelf expreſly commands the uſe of Linnen in the Prieſts, and forbids Woollen by name, that ſo their garments might not cauſe Sweat.
But let's rather conſider the end of their garments, which was, ſaith the text to(a)Exod. 28.42. cover their nakedneſs, and that they(b)Verſ. 43. bear not iniquity and dye. The former declaring what comely and decent addreſſes ſhould be made, when the Prieſts drew nigh to the ſervice of the Altar: the other, that they bear not, that is,(c)Rivet. in Exod. pag. 1551. a. that they commit not iniquity; For ſo did any of the Prieſts who preſumed to miniſter without them. And as to the Goſpel-Miniſtry, they might ſignifie that Reverence which ought to be upon their hearts who deal in the things of God: It ſignifies our nature, defilement, and impurity, and what need we have of a Covering when we draw nigh to God. The chaſtity and purity of the mind is required in the adminiſtration of ſacred affairs.
Secondly, The next garment was a(d)Exod. 28.40. Coat foreign, which,(e)Jerome Tab. Tom. 3. p. 60. Jerome ſayes, was foreign talaris down to the ancle or foot, and was fitted to the body with cloſe ſleeves, and had no plaits. This Coat was made of(f)Exod. 39.27. fine linnen for all the inferiour Prieſts: but for Aaron, or the ſucceſſive High-Prieſt, it was embroidered, as we read in the 39th. verſe, where the Coat for Aaron is mentioned as diſtinct from the common one for the ordinary Prieſts, verſe 40. So that it differed not from the other as to form, or faſhion, and uſe; but as to the curioſity: being made of linnen and embroidered. And that we ſhould not miſtake it for the Robe of the Ephod; it is mentioned diſtinct from that in the 4th verſe: where Moſes was commanded to make Veſtments for Aaron, an Ephod, and a Robe, and a(a)Exod. 28.4. broidered Coat.
The learned Ainſworth on Exod. 28.4. would have the word foreign to note only the working of the linnen-coat, opere ocellato with eylet-holes, and not embroidered. Yet Buxtorf, & Pagnine, do turn it alſo by teſellatum and intertextum checquer'd or inter-woven-work: poſſibly the Gold or any other thred might be woven in the form of Eyes: but however, it ſeems it had a different work.
Now then, as the High Prieſt had a broidered or curious ſtraight Coat, when the inferiours had onelyonly a bare linnen-coat: we may thence note the ſuper-excellency of Chriſt our High Prieſt in the curious Embroidery of his Graces above all his Miniſters and ſervants in the work of the Goſpel: As Joſeph, a great type of Chriſt, had a(b)Gen. 37.3. parti-coloured Coat, above all his Brethren. We may take notice of Chriſt repreſented to St. John in a Viſion, cloathed with a garment (c) down to his feet: that is, his pure, ſpotleſſe Righteouſneſſe; it was foreign down to the feet, i.e. Perfect and compleat Righteouſneſſe. Of him the Angels of the Churches ſhould buy their(d)Rev. 3.18. white Rayment, that they may be cloathed, that the ſhame of their nakedneſs do not appear. That theſe linnen garments, which were to cover the bodies of the Prieſts, did ſignifie the Righteouſneſſe of Chriſt to cover the ſoul, ſeems to be hinted by that alluſion of the Pſalmiſt, when he prayes, that the(e)Pſalm 132.9. Prieſts might be cloathed with Righteouſneſſe. So the people of God who are made(f)Rev. 1.6. prieſts to the Father, ſhall walk with Chriſt in(g)Rev. 3, 4, 5. white rayment: Yea, the wife of the Lamb is to be arrayed in fine linnen, clean and white. For the(h)Rev. 19.8. fine linnen is the Righteouſneſſe of the Saints:: O bleſſed is that man, whoſe nakedneſſe (by reaſon of ſin) is covered with theſe pure Robes of Chriſt's imputed Righteouſneſſe; and Happy is he that watcheth and(k)Rev. 16.15. keepeth his garments, leſt he walk naked and they ſee his ſhame, who having(l)Rom. 13.13. put on the Lord Jeſus Christ (m)Eph. 4.24. Gal. 3.27.in righteouſneſs and true holineſs, (i)Pſalm. 32.1.do hate(a)Jud. 23. the garments ſpotted by the fleſh.
The third thing mentioned in the Array of the Prieſts, was a Girdle: and was common both to the High Prieſt and the inferiours: That the ordinary Prieſt had this(b)Exod. 28.40. & 29, 39, 29. Lev. 8.13. girdle, is frequently mentioned. That the High Prieſt had the like girdle to gird his forementioned-coat cloſe to him, is clearly recited, and that in contradiſtinction to another girdle, viz. that of the Ephod, which was peculiar to him alone: as may be obſerved, when he was orderly cloathed by Moſes with all the Holy Veſtments: Firſt ye have a coat put upon him, and that girded to him with a(c)Lev. 8.7. Hieronym. de veſt. Sacerdot. Tom. 3. pag. 60. girdle. In the next place, Moſes puts the Ephod upon him, and girded him with the curious girdle of the Ephod.
This Girdle which we are now ſpeaking of, was called foreign Abhnet; by the 70. foreign, which Jerome in the forecited place deſcribes thus: It was like the skin of a Snake, with which ſhe puts off her old age; it was woven in a round ſhape, that you would take it to be a long purſe (in thoſe kind of girdles the Ancients uſed to put their money.) The woofe of it was made of threds of Scarlet, purple and blew colours, and the warp with Byſſus; ſilk, as ſome, but rather a fine ſort of flaxe: or as we tranſlate it(d)Exod. 29.39. fine twined linnen. For ſtrength and beauty: It was ſo elegantly diſtinguiſht with embroidered work, that you would think various Flowers and Gemms were added to it, and not weaved in it by the hand of an Artizan.
They were to bind the linnen Coat before-mentioned, with this Belt or Girdle, between the Navel and the Breaſt: It was of the breadth of four fingers: and hung down to the legs on one ſide: [When there was need of haſte for Sacrifices, they caſt it over their left ſhoulder]. I know there be that hold there were two ſorts of theſe Girdles; the one of white linnen only, mentioned in(e)Lev. 16.41 Leviticus: when the High Prieſt was to lay down his own coſtly and beautiful Garments on the great Humiliation or Expiation-day, and to enter into the Holy place with the garments only of an ordinary Prieſt, to ſignifie his humility and lowlineſſe of ſpirit. The other, that girdle, which was even now deſcribed and uſed by the High Prieſt only. Indeed, where Moſes relates the making of the Veſtments, he mentions Coats, Bonnets, Breeches in the plural, being for Aaron and his ſons:(a)Exod. 39.27, 28, 29. but of the Mitre and Girdle in the ſingular only: as if there were but one of thoſe made, viz. for Aaron: where the Make of the Girdle is mentioned, as before deſcribed; But I ſhall leave this nicety to others determination, & only propoſe my conjecture as to that place of Levit. where it is to be obſerved, that the Text doth not ſay, the girdle was all of white linnen, but barely linnen & ſo it doth not diſtinguiſh: for the various-coloured girdle mentioned often before in Exod. was all made of linnen; only of threds of four various and different colours: For the fine-twined linnen, I take to be white and untinctured with any colour.
But to proceed to a more material enquiry: and that is, What was ſignified by the Girdle; and herein we ſhall conſider the various ends or uſes of a Girdle.
1. A girdle is of uſe to(b)Iſ. 5.27. & 22, 21, ſtrengthen the body, and preſerve it in hard labour and ſtraining-ſervices: and therefore when the Apoſtle exhorts Chriſtians to ſtand to the truth manfully,(d)Eph. 6.14. he bids them to ſtand having their loyns (c) girt about with truth. As a girdle ſtrengthens the body, ſo doth truth the mind:(e)Acts 12.8. It ſignifies activity and promptneſſe in buſineſs.
(e)Prov. 1.9.2. A girdle is for ornament and beauty: in which ſenſe we may apply what Solomon ſpeaks concerning inſtruction: that it ſhould be an Ornament of Grace, and as Chains (viz. of Gold) about the neck.
3. As the Girdle ſerved of old for a purſe to put the money in, Take no money in your girdles, in the Greek Mat. 3.1, 9.(f)Dr. Arrowſwith. Tact. Sacr. l. 2. c. 1. §. 6. pag. 104. Rich are they, who are well fraught with Truth; I know thy poverty (ſaid our Lord to the Angel of Smyrna, Rev. 2.9.) but thou art rich, In truth, the chiefeſt Riches. We muſt(g)Prov. 23.23. buy the truth at any rate, and never ſell it: we muſt trade for the truth laid up in Scripture, dig for it as for hid Treaſures; Goſpel-miniſters eſpecially as they muſt be girt about with the girdle of truth; ſo they muſt alwayes walk with the precious pieces of truth about them.
4. A Girdle binds-on the Garments, and keeps them from looſneſſe: from unhandſome and uncomely flying out, that the nakedneſſe be not diſcovered: Errour and Sin make men naked; When the Iſraelites had worſhipt the golden Calf, they unlooſed the girdle of truth and ſincere worſhip: When Aaron made them(a)Exod. 32.25. naked to their ſhame. Thoſe that are ſhaken from the truths of the Goſpel, their garments flye looſe(b)Ovid. met. 1. Sinuantur flamine vestes) by the winds of corrupt and pernicious(c)Eph. 4.14. Doctrines: and when once this Golden girdle is let fall from about their heart, uſually men turn oft to looſe and extravagant courſes; and once being ungirt from the girdle off Truth, at length prove unbleſt. It is an Emblem of chaſtity: as, Solvere Zonam was uſed of old for married perſons.
5. A Girdle keeping the garments cloſe to the body, is a means of warmth in cold ſeaſons: Truth well ſetled to a mans heart, makes him zealous for God in ſtormy-times.
6. A Girdle helps a man to continue and perſiſt in his labours, and may therefore hold forth perſeverance and conſtancy. Gird up the loyns of your minds, be ſober and hope to the(d)1 Pet. 1.13. end, ſayes holy Peter. Let your loyns be girt about, and wait for the Lords coming, Luke 12.35.
But to conclude: The variety of colours mentioned in the Girdle, ſignifie, ſaith(e)Ribera pag. 188. Ribera, all the various Vertues, which tye the life of a good man together.
I ſhall not be ſo curious, as to think that the white noted Innocency, and the blew Heavenlineſſe the Scarlet perſecution, the purple, a holy maity of Spirit; as that was an Emperial colour. But rather as the Girdle in general noted Truth; So the variety of colours, that Saints, eſpecially Miniſters, muſt be ſound and Orthodox in all points of truth, they muſt hold faſt(f)2 Tim. 1.3. the whole form, or Synopſis, the Encyclopoedia, the enriching Girdle of wholſome words, in faith and love in Chriſt Jeſus.
4. The fourth parcel of Array mentioned in order, Leviticus 8. was the Robe of the Ephod, and this was peculiar to the High-Prieſt only, which had hanging at the bottom of it, the Bells and Pomgranates: It was made all of(a)Exod. 28.31. blew or sky-colour, to note, ſay ſome, the Heavenlineſs of Chriſt our High-prieſt. Some think this garment noted Chriſts(a)Exod. 28.31. perſonall Righteouſneſſe. [The threds thereof were twelve-times double, as(b)Rom. 10.17. Ainſworth notes out of Maimondes) the hole thereof (through which the head was put) was woven at the beginning of the weaving; It had no ſleeves, but was divided into two skirts from the end of the neck unto beneath, after the manner of all Robes, and was not joyned together, but about the neck, only.] And ſo he obſerves the garment of Chriſt to be a Coat(c)John 19.23. without ſeam, woven from the top throughout, [which though not a Prieſtly garment, yet, ſays he, it was myſtical,] and is uſually applyed to unity. Jerome ſaies(d)Ʋbi ſupra, pag. 63. Significat rationem ſublimius patere non omnibus, ſed majoribus atque perfectis]. It ſignifies that the reaſon of Heavenly and ſublime things, is not known to all, but to thoſe that are of the high form and perfect.
At the bottom were the Pomgranates: The juyce of which fruit is(e)Dioſcorid. cum Mathiola. l. 1. c. 137. cooling and binding. So we read of but a touch of the hem of Chriſts garment, cooling and refreſhing the heart, when ſcorched with the burning wrath of God for ſin, and of a binding nature to ſtop the(f)Mat. 9.20. bloody iſſue of the ſoul.
As it contains within its ſhell or rind, multitudes of grains or kernels: ſo doth the(g)Cant. 6.7, 11. Church contain many members who are drawn into a body by the Prophetical Office of Chriſt or his ſaving Doctrine.
And as there were many Pomgranates at the hemme of Chriſts garment: ſo there be many inſtituted Churches in the World: but all depend and hang upon the garment of Chriſt, and are taught by him. The fruit is ſweet and pleaſant: the ſmell is fragrant and delightful. The teachings of Chriſt have mixed, in them, utile dulci: not only beauty and ſweet ſcent, but as in flowers there is hony-likeneſſe. We muſt draw nigh to Chriſt, not only for the pleaſantneſſe, but the profitableneſſe, not only for the ſmell, but the food of Truth.
Betwixt each Pomgranate (which ſome ſay were 72 in number) but others that the Bells and Pomgranates both put together were 72. Prideaux, pag. 14.) did hang a golden Bell, which ſeems further to clear up the accommodation of this garment to Chriſts Prophetical Office. For the Bells were to ſound when Aaron went into the(a)Exod. 28.31. Sanctuary. So when Chriſt comes into his Church in teaching-work, the ſound of the Goſpel Bells is moſt melodious, converting our brutiſh natures into mild and ingenuous tempers: For by our hearing of this Goſpel-ſound is(b)Rom. 10.17. Exo. 30.10. Faith ingendred in the heart to believe on the Son of God.
The High Prieſt never went into the Holy of Holies with this and the other ſumptuous garments: For he went into that moſt ſacred place(c)Rev. 16.34. Heb. 9.7. but once in the year. And at that time he is expreſly charged to veſt himſelf with the(d)Lev. 16.4. common garments of ordinary Prieſts: but when come out, to(e)Ver. 23. lay them down, and to waſh himſelf, and put on his own proper pontifical Ornaments. In the like manner our Lord Jeſus when he went into Heaven, ſignified by the Oracle, He laid down his pontifical garments as to his Prophetical or Teaching Office in his own perſon to the outward man. For when he aſcended into Heaven, he gave(f)Pſalm 68.18. Eph. 4.8. gifts to men, inſtituting Teachers for his Church to ſupply his bodily abſence: although he never ceaſes Teaching the heart, and helping them to(g)Iſa. 48.17, & 57.12. profit by the outward Miniſtry of the Word. The ſound of the golden Bells ringing the glad tidings of peace is gone forth to the end of the World.(h)Pſalm 19.3, 4. There is no Speech nor Language, where their Voyce is not heard by the Miniſtry of his faithful Embaſſadors: who do(i)2 Cor. 5.20. pray us in Chriſts stead to be reconciled to God.
To conclude, as there were Pomgranates joyned with the Bells at the hem of Chriſts garments: ſo ought there to be joyned the ſavoury fruits of righeouſneſs in life and walking, with the melodious and pleaſant ſound of the Goſpel, in every Miniſters preaching of the truths of Chriſt to the Church.
It is obſervable that in the Book of Leviticus, there is one thing omitted, and that is the Breeches which were firſt put on, as hath been manifeſted in the firſt Paragraph of this Diſcourſe of Veſtments. The reaſon whereof, the Learned Jerome conjectures at, in theſe following words:(b)Jerom ad Fabiolam de veſt. Sacerd. Tom. 3. pag. 64. Deſolis faeminabus nihil diciur, hac (ut arbitror) cauſa, quod ad genitalia noſtra & verenda Lex non mittit manum, &c. Which with the reſt I ſhall render in Engliſh.)
Of the Breeches only there is nothing ſpoken, for this cauſe (as I conceive, ſaith Jerom) becauſe the Law doth not intermedle with the more ſecret parts: but we our ſelves ought to cover and vail our more hidden members, worthy of confuſion: and to reſerve the conſcience of the purity of the thighes to be judged of God. Of other Vertues, (as for example) Wiſdome, Fortitude, Juſtice, Temperance, Humility-Meekneſs, Liberality; even other men may give a judgement. The conſcience only knows our chaſtity, and humane eyes cannot be certain judges of theſe things, without which they are expoſed to luſt even as brute beaſts: Wherefore the Apoſtle ſaith, Concerning Virgins I have no Precept from the Lord; as if ſo be Moſes ſhould ſay, I cloathe you not with Breeches, neither impoſe I neceſſity on any, he that will be a Prieſt let him cloath himſelf]: Thus far Jerom. A little different from that is the fancy of(c)Origen, Homil. 7. in Levit. cap. 8. pag. 148. edit. Froben. 1545. Origen, which he that pleaſes may conſult. I ſhall not meddle with any cenſure: but ctave leave to interpoſe this as my thought in this matter, why it is left out in Leviticus, becauſe in that 7th. verſe he is diſcourſing of and putting upon Aaron all the High-Prieſts garments, diſtinct from the others: whereas the linnen-Breeches only were common to both: or rather, becauſe it was not ſo convenient for Moſes to put on theſe more ſecret Veſtments: but both Aaron and his ſons put them on apart,(d)Dr. Prideaux, Orat. and privately by themſelves.
Now having ſpoken a little by inſertion of that which was before omitted: I come to the Ephod it ſelf.
The 5th. part of Array, mentioned in that orderly Method in the Book of(a)Lev. 8.7. Leviticus, where Moſes did cloathe Aaron the HighPrieſt, according to Gods Inſtitution, was the Ephod it ſelf.
pag. 14.The Deſcription whereof, together with its various and curious Ornaments we have at large recited in the Book of(a)Lev. 8.7. Exodus. The word foreign Ephod comes from foreign Aphad, cinxit, ſuperinduit, amicivit: To cloathe, cover, and compaſſe with a garment; And thence the Greeks had their word foreign to fit and make compleat. The 70 do render this word(b)Exod. 29.5. by foreign to fit or cloſe together. The 70 turn it by foreign a garment for the ſhoulders: Aquilae foreign, aſſumentum & veſtis ſutilis, a garment ſowed together of two or more pieces, as(c)Ut ſupra. p. 61. Jerome relates. Some tranſlate it by Pallium, a cloak or little veſt for the ſhoulders, and thence came both the name of Pall, and the ground of its donation by the Pope, at the conſecration of an Arch-Biſhop or High-Prieſt of a Province.
The matter whereof this Ephod (for the Jewiſh High-Prieſt) was made, we read to have been of five things: Of Gold, Blew, Purple, Scarlet, and fine twined Linnen. Of the Gold, Jerome in the forcited place, ſaies thus: Aurilaminae id eſt, bracteae mirâ tenuitate tenduntur ex quibus ſecta fila torquentur. Little lamens, plates or ſmall leaves of Gold, are ſtretched-out of a wonderful thinneſſe: out of which threds (being cut out) are wreathed into wire.
The blew is called foreign the 70 turn it by foreign, the colour which we ſee in the common blew field-Hyacinth. Some expound it of the Violet colour: but generally they agree that it was blew, although one taketh it to be yellow, but that ſeems not to be true, becauſe of the gold were of the ſame colour. Some think it was made of the bloud of a certain fiſh: but how the Jews did dye or give the blew tincture to wool or thred, I have not read any certain relation. As for the manner of performing it among the Romanes, Vitruvius hath leſt upon it record in his Architecture, l. 7. c. 11.
The other is Purple in the Hebrew foreign which ſome derive from foreign to wear, the 70 turn it by foreign, and others generally conſenting with the Vulgar Lat. render by Purpura, purple. The colour was anciently made by theſe means. In the Tyrian ſeas there is a kind of ſhell-fiſh,Pancirol deperdi. Tit. 1. page 61. that hath a very white vein in the midſt of its jawes, which being cut, there iſſues out a precious liquor, with which they did tincture wool and ſilk of old. This bloud mixt with a little water they put into leaden Veſſels, and placed them in a Furnace moderately heated, and thence did ariſe that beautiful colour, like to a deep Clove-gilly-flower, mixt of red and black. The cauſe of the loſſe of this ancient curioſity, Pancirollus takes to be, becauſe Syria and thoſe neighbouring places have come into the hands of the Turks and other barbarous Nations: I ſhall not need to mention what Salmuth upon him,(a)Pliny, c. 36. Pliny, (b)Vitruv. l. 7. c. 14.Vitruvius and others have written copiouſly on this Subject.
The fourth colour mentioned, is in the Hebrew foreign Tolagnath Haſhani, which Arias Montanus turns, Vermiculum cocci, the worm of Scarlet: and from thence all deep red-colours, are call'd by the name of Vermilion. The 70 render it by foreign, The Scarlet colour.(c)Exod. 25.5, 6. It was of a deep red, as is evident by the Prophet Iſaiah, ſpeaking of ſins foreign red as Crimſon, as we render it: the word is the ſame with this here in Exodus tranſlated Scarlet. Indeed the former word in Eſay, tranſlated Scarlet, is,(d)Iſa. 1.18. foreign and by the vulgar Lat. here in Exodus turn'd, bis tinctum twice dy'd: and by ſome foreign. As for the ſtory we have it in Dioſcorides. That there is a ſmall ſhrub growing in Galatia, Armenia, and other places,(e)Dioſcor. l. 4. c. 43. to which there ſticks little grains or ſeeds, which are of a red colour, and contain a reddiſh liquor or moiſture in them, and abound with little red worms: and therefore Mathiolus notes out of(f)Li. 24. cap. 4. Pliny, that it is called Scolecion from the little worm, with which cloathes were coloured in ancient times: And he further notes out of Serapio, that it is the very ſame thing which the Arabians call Chermes, of which as the principal ingredient, that noble Confection of Alkermes is made, ſo famous among the learned Phyſitians for its cordial vertue. Some call them in their Diſpenſatorie,s grains of Paradiſe, for their excellent uſe and benefit; and it is obſervable,2 Chron. 2.7, & 3, 14. that where mention is made of the like preparations of Materials as to the Temple, in the Book of Chronicles, that which we read Crimſon, is in the Hebrew foreign Carmeil, (a)Cant. 7.5.and being mentioned in the Canticles, is in the Marginal notes tranſlated Crimſon. Schindler hinting a likeneſs in the word to the Arab.. Kermes ſaies,(b)Schindl. col. 912. Scaliger Contr. Cardan. exercit. 325. § 13. p. 997. Edit. Hanov. 1620. it was a ſort of colour, which he turns(c)Ezek. 27.7. Carmeſinus, and Pagnine, in the word ſayes, it ſignifies that colour which is commonly call'd grains, or died in grain.
The laſt thing is call'd by our Tranſlators, fine linnen, and fine twined-linnen: in the Hebr. foreign Sheſh, which the 70 turn by foreign Byſſus, fine flaxe, or as ſome, ſilk. In the Propheſie of Ezekiel, we find the Markets of Tyre did trade in this Commodity brought from Egypt, a place famous for flaxe, as is noted other where in Scripture, and by our modern Travellers in thoſe parts: Thence alſo we may note, that the blew and purple was brought into Syria from the Iſles of Eliſha, that is, of the Aegaean ſea: and therefore Amorgus, one of the Sporades is very famous for theſe colours: as Bochartus at large,(d)Exod. 9.31. 1 Chron. 15.29. part. 2. l. 1. c. 14. pag. 449. where Argaman the former word for purple, and Amorgus the name of the Iſle, are by him deduced from the ſame Original before-mentioned. The Chaldee paraphraſe on the 25 of Exodus, v. 5.6. renders this word by foreign Buza, and thence probably the word foreign was derived; and where, in the Hebrew, David is ſaid to be cloathed foreign Megmil Buz, in a Pal or Robe of Byſſus. We turn it, a Robe of fine linnen. Now in that the Scripture mentions it as coming from Egypt, which was not famous for ſilk, but for linnen; therefore we conceive that linnen is the proper meaning of the word. Beſides, the word Sheſh is uſed for the pureſt ſort of white Marble, where David relates his preparation of(f)1 Chron. 29.3. Marble-ſtones in abundance, the 70 turn it foreign, Marble of the Iſle Paros, which was the pureſt and whiteſt in account of the whole world: and hence we may conceive that the word is truly turn'd by Linnen, for its pure whiteneſſe: whereas the ſilk of the Seres among the Indians (as we know by the wormes, brought thence by degrees, at length to Naples and at laſt to us) is twined from webbs or round balls generally very yellow, and none pure white at all:
Hitherto have we enquired of the ſeveral colours, and the materials of the woven work of this Veſtment before us.
Now it reſts to ſpeak in a word how the Gold-wires, the twined-linnen, and the blew purple and Scarlet-threds were woven together.
The cunning workman, (ſo call'd in Exodus,) (a)Exod. 35.35.took one thred of pure gold, and joyned it with(b)Ainſworth in Exod. 28.6. 6 threds of blew, and twiſted theſe ſeven threds into one.
In like manner he did with one of gold and ſix of purple, and one with ſix of Scarlet, and one with ſix of fine white linnen. Thus were there employed 4 threds of gold, 24 of the reſt, and 28 in all: but were reduced into 4 great threds of a twiſted line, with which he wove the Breaſt-plate and the Ephod, as(b)Ainſworth in Exod. 28.6. Ainſworth hath obſerved out of Maimonides.
The colours of theſe ſeveral threds repreſenting bloud of all ſorts, did ſignifie (ſaith the ſame(c)Pag. 99. Author) that the Church and all her actions ſhould be waſhed and dyed in the Bloud of Chriſt, into whoſe death they are(d)Rev. 1.5, 7.14. Baptized. Nay, Chriſt himſelf warring againſt his enemies, appears in garments dy'd(e)Iſa. 63.1, 2. Rev. 19.13. red in bloud from Bozrah; (f)Dr. Taylor of Types, p. 103.A Reverend man hath applyed this garment of the Ephod to that Holy fleſh of Chriſt, which veiled his Deity as a garment; and that it was taken not from Heaven, but from his Mother on earth: as the matter of that garment grew imediately out of the earth: which is therefore ſo ſpoken, becauſe he mentions it to have been made only of linnen, and ſo to ſignifie the purity and unſpotted innocency of his perſon. The Robe of the Ephod is termed Megnil in the Hebr. and the very ſame word is uſed of Chriſt, that he was clad with a Megnil or cloake of Zeal.(g)Iſ. 59.17. 2 Sam. 6.14. Zeal properly & ſtrictly taken, is the Ardor and boiling fervency of all the affections, when alarm'd by the ſuperiour Faculties to perform ſome noble deſign: though indeed its uſually taken for a quick and warm mixture of love and anger, to revenge a friend upon an enemy. But as it is the Ebullition or incenſed keenneſs and ſprightlineſs of all the affections: ſo might the various colours in this Pall or cloake of the Ephod, ſignifie the great and ardent love that Chriſt bears to his Church in undertaking the great work of the Prieſtly Office on her behalf. Some thought there is, that it might hold out his Prophetical Office: for in all theſe garments there was ſome ſpecial note, and the ſame thing might be hinted by various Symbols to teach the dull ſpirits of the Jews: But why the Prophetical Office is hence gathered, becauſe King David, who was a Holy Prophet, wore a linnen (a) Ephod, and Samuel, 2 Sam. 6.14.who was no Prieſt by extract, but a Levite, and conſtituted a Prophet and Prieſt extraordinary upon the death of Eli, had, when a little one, a linnen Ephod; I ſhall leave to the Authors of that opinion.
But generally it was the note of a Prieſt, as is obſerved from the ſtories of Gideon, Micah, Samuel, Abiah, Doog and Abiathar; and therefore when we find Prieſts with Ephods, its thought it was a Badge and Cognizance of that part of their Office which lay in teaching and inſtructing of the people, when they put on an Ephod of linnen.
But to lay all theſe Conjectures aſide about Common Prieſts, Levites, or Kings, their wearing of Ephods: when as we know by Gods appointment, there were but four garments which the Prieſts themſelves might wear, the Breeches, Coats, Girdles, and Bonnets: this of the Ephod was peculiar to the High Prieſt alone; and therefore who ever uſed it without particular diſpenſation, did preſume againſt God's Command: or elſe, which is the more ſoft ſolution of it, that the Jews had a ſmall light and ſhort garment,Dr. Prideaux Orat. 2. p. 14. which they caſt over their ſhoulders, and was common amongſt them, being called an Ephod, a term for a garment that's very common, as was ſpoken to, at the beginning in its Etymology. Whereas the High-Prieſt's Ephod was thus curiouſly wrought as hath bin declared: none daring to have one of the like work; whereas of linnen or wollen, or any other matter poſſibly they might commonly weare garments of that name and ſhape in making.
Beſides, this Ephod was very different from all others in that curious and ſignificant Ornament, of the two Onyx ſtones engraven with the names of the 12 Tribes of Iſrael, (a)Exod. 28.10. Caſaub. ad Annal. Baron. p. 169.ſix of their Names on one Stone, and the ſix other Names of the reſt upon the other ſtone according to their birth. Each ſtone was ſet in gold, and placed on the ſhoulder pieces of the Ephod. The Onyx ſtone is called in the Hebrew foreign Shoham. The 70 calls it foreign, the Smaragd. The Vulgar lapis Onychinus, the Chaldee-paraphraſe foreign the Beryl. Others, Cryſtal. By(b)Jerom ub… ſuprà. p. 61. Aquila, Symmachus, and Theodotion, the Onyx. By Joſephus and Junius, the Sardonyx; and further Jerom adds that the names of the ſix elder ſons were engraven on the ſtone of the right ſhoulder, and of the ſix younger on the left. But Ainſworth obſerves out of the Rabbins, that they were graven in this order: the name of Reuben the eldeſt in the firſt place, on the right ſhoulder, and Simeon the ſecond ſon in the firſt place on the left ſhoulder; Levi, the third ſon, in the ſecond place
| 1. Reuben. | 2. Simeon. |
| 3. Levi. | 4. Judah. |
| 9. Iſſachar. | 10. Zebulon. |
| 6. Naphthali. | 5. Dan. |
| 7. Gad. | 8. Aſher. |
| 11. Joſeph. | 12. Benjamin. |
on the right; and ſo on in this ſeries, according to their birth. But to enquire a little into this ſtone: I reade that there was a famous Caſtle called Du-Sohaim, in former times in the land of Chaulan or Havilah in Arabia, mentioned by(c)Bochart. Phaleg. l. 2. c. 28. Bochartus out of the Arabian Geographer: which had its name from the plenty of theſe ſtones in that place, or the ſtones from the name of the City, for they are found in that Land, as(d)Gen. 2.12. Moſes hath aſſerted in the deſcription of Paradiſe, where the 70 tranſlate it foreign; The ſtone called Praſinus, becauſe its greenneſſe was like the leaves of Leeks, and is a kind of Smaragd. In the Book of(e)Job 28.16. Job where the Shoham is turned by us the Onyx, and called precious, the 70 render it foreign, it cannot be compared to the precious Oynx. In three(f)Exod. 28.9. & 35, 25. & 39, 5. places of Exodus they turn it by the Smaragd. In(a)Ezek. 28.13. Ezekiel they tranſlate it Sapphire, In other(b)Exod. 28.20, & 39, 11. places, by the Beryl, by the(c)Exod. 35.9. Sardius. And laſtly, in 1 Chron, 29.2. they tranſlate, and the ſtones Soham, expreſſing the very Hebrew word. So that the incertainty of their verſion being ſo great, we cannot fix upon any thing from them. But the general current of interpreters runs for the Onyx, ſo called from its likeneſſe in colour to the Nayle of a mans hand; although there want not varieties of colours in them: But as to the Arabian kind,(d)Pliny. lib. 37. Cap. 6. Pliny writes that it is black with white circles. And(e)Solinus. Cap. 36. ad finem. Solinus of the Sardonyx, found near a bay of the Arabian Sea, ſpeaks largely. So that the plenty of theſe ſtones in Arabia, not onelyonly mentioned there to be found by Moſes, but by Pliny and Solinus do ſomewhat fortifie our Tranſlation. Beſides, it was requiſite that thoſe ſtones ſhould be ſomewhat large as the Onyx is, to engrave the ſix names orderly in them; and accordingly it is related concerning them, that beyond many other ſorts they are of the largeſt cize. For at(a)Boëtius de gemmis lib. 2. c. 92. p. 243. Edit. Lugd. Bat. Rome there be ſix ſmall Pillars made of this Onyx ſtone in the Church of St. Peter. And at Collen in Germany, in the Cathedral Church, in the Chappel of the three Kings of the Eaſt, there is one exceeding a palme or a hand-breath. Mithridates King of Pontus had two thouſand Cups made of this ſtone, in his Treaſury.(b)Pancirollus de Myrrhinis. Tit. 7. p. 23. Pompey brought thence a paire of Tables three foot broad, and four foot long, made of this ſtone. Wherefore being induced by theſe three probable grounds, the place of its Original, the quantity, and the common conſent of many learned Authors; It will do well to reſt in the verſion of our Reverend Tranſlators, as to this gemme of the Onyx.(c)Placaeus de Typis p. 96. Placaeus would derive it from foreign the gift of the multitude, for its worth and price; or, from foreign to make equal, even, or to poliſh. Of all precious ſtones this was choſen by God to be placed upon the ſhoulders of the High-Prieſt: In which all the Children of Iſrael were repreſented and equalized among themſelves in the ſame ſtone, and therefore was moſt convenient to repreſent that precious ſtone, in which both(d)Rom. 10.12. Jews and Gentiles, Greeks and Barbarians, bond and free, male and female(e)Gal. 3.28. Col. 3.11. are all one, even in Chriſt Jeſus. As Aaron was the Type of Chriſt, ſo the Children of Iſrael the Types of all Believers; the New Teſtament Saints being called the Iſraël of God. As(f)Rom. 9.6. Gal. 6:16. John 1.12. Aaron carried their names into the Sanctuary before God: ſo doth Chriſt bear his people before the Father in his interceſſion for them. As the ſtones were of equal bigneſſe, and each of the Tribes had the ſame portion of place in the ſignature or graving: So, whoever believe on his name have the ſame prividedge to become the Sons of God, and all have a ſhare in the like precious(g)2 Pet. 1.1. faith, and a Joynt-ſtock in the ſame(h)Jude 3. common ſalvation: Wherefore it is obſerved by(i)Exod. 28. v. 13. Mr. Ainſworth that this Shoham or Onyx, (which he, following the Chaldee, calls the Beryl) being the laſt ſave one in the twelve ſtones, and ſecond of the fourth row in the breaſt-plate, on which the name of Joſeph (the youngeſt Son of Jacob but one) was engraven, was therefore taken for the ſtone of the Ephod; for that Joſeph in ſupporting the Church of God, the Patriarchs in Egypt, was a principal Type of Chriſt, on whoſe ſhoulders the(k)Iſa. 9.6. Government is laid, who preſents his People pure and holy unto God in his glorious Meditation and interceſſion for a perpetual(l)Exod. 28.12. John 17.20. memorial through all generation: Accordingly, every Goſpel-Miniſter is to bear in mind the requeſts and petitions of the people, and preſent them to God, always making(m)1 Theſ. 1.2. mention of them in their prayers. They ought likewiſe to bear them on their(n)Luk. 15.5. ſhoulders, as the good Shepheard doth his ſheep; to nurſe them, as a Nurſe that carries her(o)1 Theſ. 2.7. Children in her arms:(p)Gal. 6.2, 6. bearing their burthens, and ſo fulfill the Law of Chriſt.
I ſhall now proceed to the 6th part or parcel of the Prieſtly Ornaments, which is called the Girdle of the Ephod. Here ſome ſtumble to admit of two girdles: but Origen of old was for it, as may be ſeen in his Homilies upon(q)Origen. Hom. 6. in Levit. p. 146. Leviticus, and(r)Ainſworth. in Exod. 28. v. 8. p. 112. Ainſworth and(ſ)Ribera p. 220. Ribera of our modern Commentators. But what need Teſtimonies: ſeeing both the name and the materials are ſomething diſtinct? The name is in the Hebrew foreign Cheſhebh, and it is called the(t)Exod. 28.27. Lev. 8.7. curious girdle of the Ephod. The materials of this were(u)Exod. 2….8. Gold, Blew, Purple, Scarlet, and fine twined linnen: even as the Ephod it ſelf was, whereas the other underneath-girdle wanted the gold-wire. Beſides, if we will believe the Rabbies, as cited by the fore-expreſſed Author, the very make and faſhion of this was very different from the former. For the Ephod (as they ſay) was woven with two hands, ſlips or pieces going out from it, one on this ſide, and another on that, with which they girded the Ephod together cloſe to the High-Prieſt's body: which ſeems to be hinted in the words of the Text, foreign which Arias Montanus hath turned thus. Et artificium ſuperhumeralis ejus, quod ſuper illud, ſicut opus ipſius ex ipſo erit. And the workman-ſhip of the Ephod, which is upon it, like the work of it, ſhall be out of it, and the 70 to the ſame purpoſe, implying ſome pieces wrought in the ſame manner of work, and coming out of it like ſlips or ribands to tye it together. So that though it might receive the name of a girdle, becauſe of its girding or tying the veſtment together: yet I ſuppoſe it was not like to the other, nor a diſtinct piece, to be looſed from the Ephod at pleaſure, but was of the ſame piece and conſtantly annexed to it. But for that it perform'd the office of a girdle, therefore is it generally ſo ſtyled and called the golden girdle in diſtinction from the former. Accordingly we have Jeſus Chriſt our glorious High-Prieſt girt about the paps with a(a)Rev. 1.13. Golden girdle, and in a viſion repreſented to the Prophet Daniel, with his loyns girded with fine(b)Dan. 10.5. Gold of Ʋphaz.
The Prophet Iſaiah hath expounded the Myſtery of Chriſts girdle to us, when treating of his glorious Kingdom, he ſaies, that(c)Iſa. 11.5. righteouſneſſe ſhall be the girdle of his loines, and faithfulneſs, the girdle of his reines: which a(d)Cramer. Schol. Prophet. Claſ. 4. p. 13. Ed. 8o. German Divine interprets of righteous and faithful perſons who ſhould ſtare in Corona, Encircle and ſurround him in the dayes of the Goſpel. But ſurely it is rather to be conſtrued of his perſonal juſtice and equity, in judging the cauſe of his people. And as perſons that do prepare and make themſelves ready for ſome ſervice, do gird up their garments cloſe to their bodies, and fit them for ſervice, as(e)Acts 12.8. Peter was bid by the Angel to gird up himſelf and follow him: and as our Lord in two Goſpel(f)Luk. 12.37, 17. & 8. parables ſets forth perſons girt, and ſo fitted for their work and ſervice: Even ſo our bleſſed High-Prieſt is alwayes in procinctu, girt about with his golden girdle in a readineſſe to help and aſſiſt his people that cry unto him. Laſtly, as we read that the girdle did compaſſe his breaſt, it was about his loines and reines. To ſhew his Chaſtity, purity, holineſſe, and unſpotted integrity; his conſtant care, diligence toward, and love unto, his Church.
7. I now come to the 7th piece of the High-Prieſts glorious attire, and the moſt eminent of all the reſt, called(g)Exod. 28.15. the Breaſt-plate of Judgment. As to which, I ſhall omit any diſcourſe upon the ſmaller attendants of this Sacred piece,(h)Ver. 22. the Chaines,(i)Ver. 23. Rings,(k)Ver. 25. the Ouches, Aperturae, the Holes in which the ends of the Chaines were faſtned, its(l)Ver. 28. blew lace: its being(m)Ver. 16. four ſquare & double, of the extent of a ſpan on each 4 ſides of the ſquare or of the 12 ſeveral(n)Ver. 17. ſeats, or hollow places, or Ouches (call'd ſo, v. 11.) made of Gold, wherein each of the 12 Stones were placed and faſtned. I ſhall rather ſpend the ſucceeding lines, firſt upon the ſtones themſelves, and then ſpeak to the Myſterious meaning of the Ʋrim and Thummim, and ſo go off to the Mitre, the laſt thing to be treated on in the Pontifical habit.
As to the ſtones; firſt I ſhall ſpeak to their names, and then apply them to the 12 Tribes.
The firſt Stone mentioned to have bin in this Breaſt-plate according to our tranſlation is the(a)Exod. 28.17. Sardius, 1. Sardius.though in the margin we read inſtead of it The Ruby. It's called in the Hebrew foreign Odem, from foreign Rubere, to be red, and thence is the reaſon why many have bin deceived in the explication of this Stone, and applyed to this name, many others that are of various mixtures of redneſs. It was firſt found at Sardis in leſſer; Aſia, as many Authors write out of Pliny; But(b)Anſelm. Boetius de gemm. & lapid. l. 2. c. 80. 83. p. 230. & 233. Edit. Lugd. Bat. 1647. Boetius, whom I ſhall name principally in this buſineſſe of the 12 ſtones, one who hath written accurately on this Subject, affirms that the ſtone which the Lapidaries call the Carneolus or the Cornelian from his colour like bloody fleſh, is the true Sardius of this place; the moſt excellent of which kind (he ſaies) are brought from the Iland Sardinia. Many medicinall vertues are by him and other Authors aſcribed to it, one(c)Prideaux ut ſuprà. p. 18. ſaies that Reuben's name was ingraven therein, to note humility: Another,(d)Ainſworth. that it foreſhewed the warlike State of that Tribe, which lay upon the enemies frontiers, they went armed before their(e)Joſh. 4.12. Brethren into Canaan, and in the dayes of Saul (f)1 Chron. 5.10.conquered the Hagarites, and dwelt in their Tents.
Thoſe that are pleaſed with ſuch curioſities, may trace the life of Reuben, and the Story of his Poſterity: and, having examined the virtues aſcribed to this ſtone, by the moſt Eminent and Judicious Writers, accordingly try what ſucceſſe may be had in the application. I dare not ſay peremptorily, there is no myſtery in theſe things, and yet I much fear, unleſſe we have ſome ſpecial guidance of the holy Spirit, that mens nice and over curious-fancies may ſhoot a hundred times before they hit the mark. Wherefore I ſhall ſpeak but briefly, and rather recite the opinions of others in theſe matters, than vent any private Conjectures.
This Odhem here in this preſent Text of Exodus before us, as it is here turned foreign, by the Septuagint, ſo alſo by the ſame Tranſlators in two other(a)Exod. 39.8. Septuagint. Edit. Francof. 1597. Ezek. 28.13. places of Scripture. I know Joſephus calls the firſt a Sardonyx, the ſame which he had before placed on the High-Prieſt's ſhoulder. But the Hebrew word, doth by its ſignification of redneſſe, the Septuagint and Jerom in the forecite placed, concerning the veſtments of Prieſts, and other good Authors, confirme it to be the ſame which we have pitcht upon, viz. the Cornelian. The ſame is mentioned under the name of foreign, in one(b)Rev. 4.3. of the Revelation-Viſions, and in another the(c)Rev. 21.20. 6th ſtone of the 12 foundations of the wall is called by this name, and diſtinguiſht from the Sardonyx, which is the 15th and is no other then an Onyx, and therefore ſo called, as Jerom notes;(d)Jerom de veſt. ſacerd. p. 61. 2. Topaz. ut vel colorem, vel patriam demonſtraret, either to ſhew the colour, (from foreign, being like a mans naile) or its Country (from Sardis a City of Aſia the leſſe).
The 2d Stone is in the Hebrew, is foreign Pitdah; by the 70, foreign. It's mentioned in theſe following Scriptures, Exod. 39.10. In Job its native place is recited to have bin in Cuſh or Aethiopia, Job 28.19. The King of Tyre we read to have bin adorned with it, in Ezek. 28.13. Some think that the Greeks derive their(e)Ainſworth in Exod. 28.27. Rivet in eund. loc. Topaz or Topad from the inverſion of the Letters of the Hebrew name Pitdah. (f)Pliny l. 37. c. 8. p. 738. b. Edit. Genev. 1631.Pliny relates that the Arabian Troglodytes, being preſt with hunger and tempeſts, in digging up of herbs and roots met with this ſtone, this he relates out of Archelaus: and further, that Juba writes of an Iland in the Red-Sea about 300 furlongs from the Continent, which being much troubled with miſts and fogs, and therefore ſeldome hit upon by Sea-men, is called Topazion, which in the Language of thoſe wild Arabs he ſaies ſignifies to ſeek and ſearch out, and hence is the name of this precious gem, being much ſought after for its refreſhing colour and beauty. Wherein the Author doth agree with Job. For the Aethiopians or Cuſhites in Scripture, are thoſe which dwelt in Arabia of antient times, and afterward propagated into Africa: whereof I have ſpoken before.
As to our preſent ſtone the Topaz. It is of a green colour and Diaphanous, which if mixed with golden rayes is called by the name of a Chryſolite, and its difference from the Smaragd lies, in that it is of a more dilute and wateriſh greenneſſe) and tends a little to(a)Boet. c. 92. l. 2. p. 207. yellowiſh green. It cures, ſay authors, Lunacy and (b) Phrenzy, and ſignifies Clemency: and on it was graven the name of Simeon, whoſe Tribe performed no great Atchievements that we read of; the greateſt was that in the dayes of Hezekiah, (c)Prideaux pag. 18. 1 Chron. 4.42. 3. Emerald.when he took Geda, ſmote the Amalekites, and poſſeſſed their habitations.
The third ſtone in the Breaſt-plate was the foreign Bareketh from foreign to lighten or ſhine bright. The 70 here and in the 29 of Exodus, foreign. and ſo Jerome & Joſephus here notes that Symmachus tranſlates it by foreign, the Thunder-ſtone: Others turn it by the Carbuncle, as our Tranſlators but the general current of Expoſitors hold it to be the Smaragd. In Ezekiel that which is here in the Hebrew Bareketh, and is the laſt of the ſtones in the Otnaments of the King of Tyre; the Septuagint (as our Coppy is) not being conſtant to themſelves have there turn'd it by foreign the Onyx, and we the Carbuncle, as in this place: tranſlating Nophec, the firſt of the ſecond row by Emerald or Smaragd. But with the 70, Joſephus and Jerome agree; of our modern Authors, Ainſworth, Prideaux, Rivet, &c. that it is the Smaragd, and the name doth not very much diſſent: although the Greek derive it foreign to ſhine, and thence foreign & foreign. Among all the precious Stones, none ſo lovely as this for the admirable refreſhing greenneſſe that is in it, called by Jerome Virens Smaragdi Gemma, from its graſs-green colour, in his Epiſtle to Pammachius. Tom. 1. It doth comfort the eye-ſight beyond all the Herbs and green Fields, by its pleaſantneſſe. It is a Pellucid or clear Stone, there is neither blewneſſe in it as in the Turcois, nor yellowneſſe as in the Topaz, of the Ancients. Its counted good for an Amulet, to hang about little children for the Epilpeſie, and was the ſtone on which Levi's name was graven: So the Covenant of Grace which is opened by the Goſpel-Miniſters is compared to an Emerald-Rainebow round about the Throne in the Book of the(c)Rev. 4.3. 4. Carbuncle. Revelations.
The fourth Stone in number, and the firſt of the ſecond Row in the Hebr. is called foreign N…phec, which we tranſlate by the Emerald: but we ſhall ſee the generality of Writers hold it to have been the Carbuncle, and that one ſort of them being the Chalcedony, is mentioned in the Revelations in ſtead of this,Rev. 21.19. in the third place, where Judah is ſet in the room of Levi, becauſe of the everlaſting Prieſthood of Chriſt; The Emerald of Levi, being ſet in there in the fourth place.
Now the Chalcedony or Carchedony is but a dark or blacker ſort of Carbuncle, as(a)Boet. l. 2. c. 9. p. 141. &c. 87. p. 238. Boetius hath obſerved. The word in the Hebr. ſome hold to have affinity with foreign fucus, a paint or dye of red for the face, and therefore ſometimes taken for the Carbuncle it ſelf, being of a fiery red colour: ſo that what the Hebrew ſtyles(b)1 Chron. 29.2. foreign and were gliſtering ſtones, ſome tranſlate Carbuncles: In another place its rendred by(c)Iſa. 54.11. ſtones of fair colours. Arias Montanus by the Carbuncle: the 70 in this place of Exodus do call it foreign the common name of a Carbuncle: becauſe 'tis like a Coal red-hot with fire, and ſuch is its colour, ſhining like fire and is the true and proper ſtone of Judah, the Progenitor of the royal Race: Of which Tribe came Caleb, Othniel, David, Solomon, and all the Kingly poſterity of that Noble Houſe, and above all, the Lord Jeſus Chriſt, who appeared in a Viſion in a humane ſhape; in the likeneſſe of(d)Ezek. 1.27. fire, his eyes like a(e)Prov. 1.14, 15. & 2.18. & 19.12. flame of fire, his feet like fine Braſſe burning in a Furnace. This ſtone, the Carbuncle or true Rubine reſiſteth poyſon and hath many excellent qualities: it ſhines in the dark moſt radiantly, and is a moſt proper reſemblance of the war-like Tribe of Judah.
The fifth ſtone is called(f)Exod. 20.18. foreign by Arias Montanus, the 70, the vulgar Lat. Joſephus (though miſ-placed) and by Jerome, nay by general conſent is termed the Sapphire, following the Hebrew in expreſs words; ſome hold the word to have affinity with foreign to be fair and beautiful; It comes from foreign to number,(g)Rivet. in Exod. 24. p. 1103: 6 Edit. Tol. and becauſe of the excellent and rare blew tincture wherewith it is adorned, reſembling the colour of the Firmament; therefore Rivet ſays, it hath its denomination from the multitude of Stars which ſhine in the Heavens: and becauſe of its Heavenly colour, is uſually brought to reſemble the Throne of God who ſits in the Heavens.(h)Exod. 24.10. Ezek. 1.26. & 10.11. It is, ſaith(i)pag. 133. Ainſworth Rivet. Boetius of an azure or bright blew colour, clear and tranſparent, and much reſembles the delicate colour'd Flower of the little plant called Mouſ-ear-Scorpion-graſs: There is no redneſſe at all in them, as is found in the Amethyſt. But ſome are of a little paler blew and are call'd the females: Others of a more illuſtrious and deep tincture, & are called Maſculine Sapphires. Some, following the Rabins, put the name of Iſſachar upon this ſtone, but Dr. Prideaux the name of Dan the fifth ſon of Jacob according to the order of his birth, I ſuppoſe upon this apprehenſion that the ſame order was obſerved in theſe ſtones, which was commanded expreſly to be in the two ſhoulder-ſtones of the Ephod. This indeed ſeems more probable than that of the Rabbies, who place all the ſix children of Leah firſt, and then thoſe of the two hand-maids before the children of Rachel, the free woman; I am ſure Joſephus, being himſelf a Prieſt, and one ſurely well acquainted with theſe matters, ſayes, they were engraven(a)Ioſeph. Antiq. l. 3. c. 8. p. 85. [foreign.] according to the order, in which it happened every one of them to be born. And ſo Jerom, who lived in the Holy Land, [In ſingulis lapidibus ſecundum aetates duodecim tribuum ſculpta ſunt nomina.] (b)Ierome, pag. 61. Tom. 3.The names of the 12 Tribes were graven in each of the ſtones, according to their ages.
Accordingly, I ſhall crave leave to place the name of Dan upon this excellent ſtone of the Sapphire. For that his poſterity were Sea-faring men, & had their coaſts upon the Mediterranean-ſea, where Ekron (c)Ioſh. 19.43, 46. Judg. 5.Japha or Joppa the chief port of Judea with others were their Cities, and therefore that Expoſtulation may take place of Dan's not coming up to help the Lord againſt the mighty: but remaining in Ships, when the Battel went againſt Siſera. *Ezek. 27.19.Dan and Javan, i. e. the Grecians, did go to and fro for precious Commodities; The Sapphire is reckoned by Dioſcorides. †Gen. 49.17.l. 5. c. 114. an Antidote againſt the ſtings of Scorpions, and Adders: and ſeeing Dan is compared to a Serpent, this ſtone for Dan might hint at Sampſons's ſtinging of the Philistins, & being the cure of Iſrael, according to the Taliſman Signatures of the Oriental Nations.
Againſt thoſe of Dan the Prophet Zephany denouncing judgements, among other Cities mentions Aſhdod and Ekron two Cities of Dan: Zeph. 2.5.He cries out woe to the Inhabitants (d) of the Sea-coaſt, which the Targum of Jonathan reads foreign Biſſephar Jamma. In the Sapphar or port of the Sea; Lending poſſibly a reflection upon this Sapphire of Dan, which might be a blew colour inclining to a Sea-green. They that toſs in Ships upon the Ocean, can ſee nothing, when out of ſight of Land, but Sea and Ayre, whoſe colours are much reſembled by this ſtone. Beſides, as the Sapphire ſtone is mentioned for the pavement of the Throne of God in Prophetical Viſions, wherein he ſits as Judge of the earth: So was Dan declared(e)Gen. 49.16. Judge of his people by the good old Patriarch, his Father Jacob: which was verified in Sampſon, who was born at(f)Iudg. 13.2. Zorah in this Tribe; and much more in Chriſt the Anti-type of Sampſon, into whoſe hands all judgement is committed by the Father.
(g)Iohn 5.22.The ſixth Stone in this glorious Breaſt-plare of judgement, is in the Hebrew(a)Exod. 28.18. foreign Arias turns it by Adamas, the Adamant or Diamond and ſo do we in our tranſlation. The 70 by foreign and in the ſame Track treads the vulgar Lat. Joſephus, and Jerome, I ſuppoſe, eying their Tranſlation: But Pagnine had learned from a great Hebrew Doctor of Spain, that it is the ſame which we call the Diamond, & hath its name from foreign to break in pieces: it being the ſtrongeſt of all precious ſtones, & is uſed in the cutting of others, and boring of Pearls: His powder alſo is uſeful in the poliſhing of other ſtones: Ainſworth renders it by the Sardonyx, and yet ſayes, that it is like the Adamant. But Junius, Buxtorfe, Arias, Pagnine, Schindler, Avenarius, do all count it to be the Diamond from the notation of its Name, which if truly derived, doth very properly fit its nature. This ſtone is known to all, and being cut by a skilful Lapidary is exceeding radiant: ſome rare virtues are aſcribed to it by Boetius and others: but the principal thing hinted by it, is the Emblem of(b)Boet. l. 2. c. 6. p. 138. Fortitude, Conſtancy, Innocency, and hath been uſed to that end in Devices by Coſmus de Medices the great Duke of Tuſcany, Borſus Duke of Modena, Frederick Duke of Mantua, and other of the petty Italian Princes. On this Stone was graven the name of Napthali the ſixth ſon of Jacob according to the order of birth.(c)Prideaux, p. 18. Fortitudinem exantlantem difficultates invenias, In him you may find Fortitude over-coming difficulties. Napthali was a forward Tribe under Barak (d)Iudg. 4.6.(one of the ſame generation) in the(e)Iudg. 5.18. jeoparding his life unto death in the High-places of the field. Of this Tribe came 35000 with(f)1 Chro. 12.34. ſhield and ſpear, commanded by 1000 Captains for the ſervice of King David at Hebron, that great and glorious(g)Hoſ. 3.5. Type of Chriſt.
The ſeventh in the general number, and firſt of the third row, is called in the Hebrew foreign Leſhem, by Arias Lyncurius, the Vulg. Ligurius. The 70 foreign, by Joſephus and Jerom, Lyncurius: Junius Cyanus, a blew ſtone, and by Ainſworth, the Jacinth or Hyacinth, induced by the conſideration of the Jacinct in the Revelations: But the generality of the Hebrew Lexicographers, and moſt of the Ancients: whom we find reckoned up in a very learned Diſcourſe upon this ſtone in(a)Martius Lexicon in voce Lyncurius. Martinius. The general Harmony induces me to believe it to be that ſtone which is called Ligure, from its native place Liguria a Country in Italy neer the Alpes, and not from the urine of the Lynx, a ſtory not incredible. It is of the colour of Amber, which the ancient Germanes called Gleſſe, and doth not abhor from the Hebrew word Leſhem, (b)Boetius, l. 2. c. 158. pag. 321.as Rivet obſerves. Boetius hath noted that the Ligure is a Species of the Jacinth; and ſo like Amber, that it cannot well be diſcerned from it by the colour, but(a)Martius Lexicon in voce Lyncurius. either by its hardneſſe, or not drawing of ſtrawes to it, as that will. Thoſe yellow Jacinths he takes to be the Ligures of the Ancients:(c)Id. l. 2. c. 30. Stones that are not very clear and perſpicuous. Some think the name of Dan was graven thereon, and fortifie the conjecture by(d)Ioſh. 19.46. Leſhem, a City which Dan conquered: But when the whole ſtory is mentioned at large of that War which the 600 Danites made upon the ſecure City of the Zidonians, it is there conſtantly called(e)Iudg. 18. Laiſh, and ſignifies an old (f) Lion, as is well known: and thence poſſibly may be the name of this ſtone Leſhem, the colour thereof being ſomewhat like to that of a Lions-hair. But I ſhall rather follow the former order according to the birth, and apply it to Gad, of whom(g)Deut. 33.20. Moſes ſpeaks thus: Bleſſed be he that enlargeth Gad, he dwelleth as a Lion, and teareth the arm with the Crown of the Head.(h)Gen. 49.18. Though a Troop ſhould worſt him at firſt, when he ſet down in his Lot, yet was he to overcome at laſt. The people moreover of this Tribe, that came to David at Ziglag, (i)1 Chron. 12.8.men of Might and men of War fit for the Battel, that could handle Shield and Buckler, their Faces were like Faces of Lions.
The eighth Stone is in Hebr. foreign Schebho, and is by general conſent tranſlated Agate, from Achates, a River in Sicily, neer which plenty of them are related to have been firſt found; Some take it to be called from Shebah, & the Sabai in Arabia, from Shabah to lead captive. For among the Sabaeans the Kingly dignity it ſelf was but a kind of(a)Bochart. Plaleg. l. 2. c. 26. p. 150. captivity: for when once he was inaugurated into his Office, it was by an old Oracle, forbidden him to come out of his Pallace into publike view, under the pain of ſtoning. The Sabaeans themſelves, what were they generally but a ſtock and generation of Robbers? who lay in wait to take men captive, and to diſpoyle them of their goods: This Stone poſſibly might have its Hebrew name from this Countrey whence they received it. For the Merchants of(b)Ezek. 27.22. foreign Shebah brought to the Market of Tyre all precious Stones and Gold. The Greek name is deduced from Heb.(c)Bochart. Canaan. l. 1. cap. 29. pag. 606. Varium maculoſum, various or ſpotted: there being no ſtone of ſuch multitude of various ſpotted colours as this, giving an admirable reſemblance of things in nature. In ſome ye may behold with great delight, the Images of(d)Pliny, l. 37. c. 10. pag. 741. Rivers, Woods, Cattel, Chariots harneſſe, and Ornaments of Horſes:(e)Boet. l. 3. c. 95. p. 246. Sometimes Trees, living Creatures, Fruits, Flowers, Herbs, Clouds and Cities, and almoſt whatever may be thought upon:(f)Solinus. c. 20. p. 228. Edit. Lug. Bat. 1646. King Pyrrhus had a Ring made of this Stone, in which ſat the nine Muſes, with their diſtinct ſymbols or devices: and Apollo holding a Harp.(g)Boet. ibid. Camillus Leonardus reports, that he ſaw one pleaſantly reſembling ſeven trees ſtanding together in a Plain. Boetius relates that he himſelf had one, that in the midſt of a circle had the ſhape of a Biſhop adorned with a Mitre, which being turned upſide down repreſented two ſhapes; one of a man, another of a woman. Many of the like nature are ſeen every where, and particularly in the famous Library, as I remember, at St. Johns Colledge in Cambridge. Some are mixt with(h)Ainſworth in Exod. 28.19. green liſts, and(i)Solin. ibid. ſpotted with Gold, and theſe are termed therefore by the name of Chryſopraſus, one of the ſtones anſwering to this in the Revelations. The Agate (k)Boet. ibid.differs from the Jaſper in hardneſſe and ſmoothneſſe. For although the Jaſper have all the colours which the Agate hath, yet is it ſofter and more dark, and conſiſts of more terrene matter, and cannot therefore be ſo exactly poliſhed. Sometimes the Agate is ſemi-pellucid or half-tranſparent, which is very rare. The chief excellency of this ſtone is, that it is uſeful againſt the wounds of Vipers and Scorpions, as ſome affirm. As it is the 8th. in order of nomination: ſo it did ſignifie, and had engraven upon it the name of Aſher, the 8th. ſon of Jacob according to his birth.(a)Prideaux. p. 18. Dr. Prideaux applyes Tolerantia or patience to Aſhers's Agate. But the variety of colours and reſemblances in the Agate, ſeem to reflect upon Aſher, whoſe name is happy, and he bleſſed with all the varieties that Sea and Earth could afford. Jacob propheſied of him, that his(b)Gen. 49.20. bread ſhould be fat, and he ſhould yield royal dainties. Moſes in his Swan-like ſong foretold of Aſher, that he ſhould(c)Deut. 33.24, &c. be bleſſed with children, acceptable to his brethren, and dip his feet in oyl; his ſhoes ſhould be iron and braſſe, and as his dayes, ſo ſhould his ſtrength be. His habitation was by(d)Iudg. 5.17. the Seaſhore, and his abiding place by the breaches thereof.
The ninth Stone, and laſt of the third Row, is called foreign Achlamah coming from foreign Chalam, to dream: it being reported by ſome, that thoſe who carry this ſtone about them, ſhall be happy in Prophetick Dreames and Viſions of things to come. Arias, The vulgar Lat. The 70. Joſephus (though he miſplace it, and ſet it before the Agate) Jerome, Buxtorf, Junius, Rivet, Ainſworth, our tranſlation, and generally all, conſent in the tranſlating this by the Amethyſt: which name it obtained of the Greeks, from another property which they relate concerning it, that it hinders drunkenneſſe, or the aſcending of intoxicating fumes of wine into the Brain from the Stomack, and ſay that there is a tacite indication of this quality in the colour, which it retaineth like to wine: others(e)Boetius l. 2. cap. 34. pag. 166. & Racus, l. 1. c. 11. p. 125. add that it hinders evil though…s, renders a man of a happy wit, makes him watchful and induſtrious and gracious with Princes, which ſomewhat accords with the Fancies of the Hebrews, that it purifies the Brain, & makes it fit for Viſions. But 'tis derided by Pliny as a Magick vanity, l. 37. cap. 9. It is of a Violet-colour, which proceeds from a rare mixture of red and blew, and yet there are ſeveral varieties: for the Indian kinds have a(f)Id. c. 32. pag. 162. tincture of yellow, upon which account they are reckoned among the ſorts of Carbuncles, and are near-a-kind to the Jacinths: and therefore the Hyacinth or(a)Boet. l. 2. Jacinth of Pliny, is in theſe days counted among the Amethyſts. Even as the Amethyſts of the Antients are at this day called Granates from the colour of the pulp of a Pomegranate, and are properly referred as a ſpecies(b)id. l. 2. c. 23. p. 152. to the Carbuncle. This gemme is tranſparent, only ſomewhat dark, conſidering the colour of it. According to the Heb. Notation, as it is the ninth in number; ſo it may be referred to the ninth ſon of Jacob, according to the order of birth, and the fifth by his wife Leah, called Iſſachar. This Stone, as ſome hold did occaſion Viſions in dreams: ſo the men of(c)1 Chron. 12.32. Iſſachar are related to be ſuch who had underſtanding of the times, to know what Iſrael ought to do.
Beſides, the Amethyſt is by Theophraſtus in theſe words [foreign](d)Theophrast. de Lapid. p. 23. edit. Lug. Bat. 1647. cum Joh. de Laet. de Lapid. foreign] related to be of the colour of Wine, which I conceive to be of the dark red Wine of Palestine and Greece: but the red Grape, when ripe, is of a purpliſh colour between red and blew, as Tertullian (de Pallio) calls the neck of a Peacock, Purple-colour'd: So Vines are by Ovid, Et de purpureis collectae vitibus nvae. (c)1 Chron. 12.32.Martianus Capella calls the Amethyſt Flucticolor, Wave-colour'd imitating Homer, who of old calls the Sea by the former Epithet which Theophraſtus gave to this Stone(e)Iliad. α ver. 350. β 613. ε. 771. η 88. foreign The Wine-coloured ſea, and(f)Iliad. ψ. χ. 316. &c. foreign otherwhere;*Aleandri. Tab. Heliac, pag. 69. the ſame which one of his Scholiaſts turns foreign the black or dark, and he himſelf in other places foreign the Purple-colour'd wave. Accordingly Iſſachar who was planted by the ſea-ſhores may be ſet forth by this Stone: and is propheſied of by Moſes that he ſhould(i)Deut. 33.19. ſuck of the abundance of the ſeas, and of Treaſures hid in the ſands.
The tenth Stone, and(k)Exod. 28.10. firſt of the 4th. or laſt Row in the Breaſtplate, is called foreign Tarſhiſh which Arias, the Vulg. and the 70. Ainſworth turn by the Chryſolite, and ſo do many others: Buxtorf, Junius, Rivet, by the Beryll, and ſo do our Tranſlators in this place, and Exod. 39.13. Ezek. 1.16. & 10.9. & 28.13.
Some deduce the Etymoligie of the word from foreign which is a Synomous term with foreign to make poor,(g)Iliud. α. ver 482. φ 326. &c. foreign by way of contraries (a uſual figure, as bellum, q. minimè bellum, & lucus q. minimè lucens.) Becauſe Tarſus was a rich Countrey, and this precious ſtone is of great value. Others from foreign the exploration or trial of Marble. Upon what grounds either are founded I leave to the Grammarian. But ſeeing in Scripture this word is ſometimes put for the Sea; Pſalm 48.7. and Iſa. 2.16.(a)Gregor. Lex. Sanct. p. 270. therefore learned Authors do conceive that the precious ſtone of the ſame name is ſo called from its ſea-green colour, ſuch as the Beryll is, reſembling a colour mixt of blew and green. If it have any golden Rayes in it, it is called a Chryſo-beryll which ſome do refer to the Chryſopraſe. But this is a general Note, that different ſtones of ſeveral colours, if they have any ſtreakes or ſpots reſembling Gold, are by ſome Authors preſently call'd Chryſolites. But of that ſtone which bears the name of the Chryſolite,Boet. l. 2. c. 65. p. 210. I made mention before in the Diſcourſe about the Topaz. Hereby we may ſee the reaſon why ſo many have read the Hebr. Tarſhiſh in this place by the Chryſolite: and that the Chryſolite properly ſo called is not the Beryl, is evident, in that theſe two are diſtinctly reckoned in the Revelations, Rev. 21.20. All Beryls are tranſparent, but of a dilute or wateriſh colour; but if they be deep tinctured, they are taken for other gemmes. As for the origination of the word Beryl,(c)Iſodorus, l. 16. c. 27. Iſidore of Sevil hath noted it to be from the Indian-tongue and our word pearl is thought to be thence deduced, of which thoſe that are skilful may give an account; whileſt we conſidering its colour and name in relation to the ſea, may very aptly referre it to the 10th Son of Jacob, whoſe name Zebulun was engraven thereon. Which agrees with the Marine habitation of this Tribe according to the Prophecy of Jacob. (d)Gen. 49.13.Zebulun ſhall dwell at the haven of the Sea, and he ſhall be for an haven of ſhips, and his border ſhall be unto Zidon. To which purpoſe Moſes tunes his dying ſong when joyning him with Iſſachar in the Book of Deuternomy. Accordingly in the partition of the Land of Canaan, we have recited the Towns of his Province, bordering upon the Mediterranean and the Galilean Seas; the former on the Weſt, and the other on the Eaſt. This Tribe and tract was famous for the birth of Jonah the Prophet, who was born at(a)2 King. 14.25. Gathhepher, or(b)Joſh. 19.13. Mat. 12.41. Gittah-Hepher, in the Land of Zebulun, He that fled from the Tarſhiſh of Canaan, the preſence of God, to the Tarſhiſh of the Gentiles. But behold (c) a greater then Jonah is here, who was conceived here, often croſſed this Sea of Galilee, and taught in theſe parts. The Beryll of his doctrine ſhone moſt gloriouſly in the(d)Eſay 9.1, 2. Math. 4.13, 15. the borders of Zebulun and Napthali, by the way of the Sea. The people that ſate in darkneſſe ſaw great light, and to them which ſate in the Region and ſhadow of Death light is ſprung up. To conclude: As Zebulun was a great Traveller and Merchant by Sea; ſo had he often occaſions of ſending orders and accounts in writing, and therefore he is recited to be good at the Pen.(e)Judg. 5.14. Thoſe that handle the pen of the writer came out of Zebulun to the War againſt Siſerah.
11. The 11th Stone in order is foreign the Onyx, whereof before. On this was graven the name of Joſeph. Which expreſt, (as(f)Dr. Prideaux. one ſpeaks) his humanity. Sure we are, he was the kindeſt Brother that ever we reade of; and therefore the two Stones of the ſhoulder had all the names of the Children of Iſrael in them, to ſhew as was noted before, that kindneſs, love and compaſſion, which Joſeph manifeſted to his Brethren, in providing a habitation, and nouriſhing them in the Land of Egypt. This is a ſtone of great variety, and moderately tranſparent. Oh how(g)Gen. 49.22. Deut. 33.13. manifold are the bleſſings of Joſeph: He had(h)Deut. 21.17. two portions in the Land of Canaan, which was the right of the firſt-born. For good Jacob adopted(i)Gen. 48.5. his two ſons for his own, and made them to bear equal ſhare in all the priviledges of his immediate ſons, and that Joſeph might not loſe the bleſſing of the(k)Gen. 49.24. Stone of Iſrael; we have Joſeph himſelf in one Stone among the 12 tribes on the Breaſt-plate, and two Onyxes on the two ſhoulders of the High-Prieſt for Ephraim and Manaſſeh, whom the Holy Patriarch brought into a relation of immediate filiation to him.
The twelfth and laſt is called in the Hebrew foreign Jaſhpheh. Wherein all conſent for the Jaſper: A ſtone well known, whereof ſome are of various colours, ſpots, rings, and ſtreaks: ſome are very dark and opacous, thoſe are the worſt; ſome are clearer, but none fully tranſparent. Its difference from the Agate I mentioned before. The word ſome do derive from foreign to be eminent,Buxtorf. and according to the Chaldee ſignification to break in pieces: how appoſitely,Rev. 4.3. let others judge. We read in the Revelations, that he who ſate upon a viſionary Throne, was to look upon, like Jaſper: ſignifying the admirable, ſtupendious, and various excellencies of the divine attributes: and as this ſtone is not tranſparent, ſo neither is it poſſible for any mortal eye to dive into the bottome of thoſe unſpeakable Myſteries. The Learned Paraeus conceivs, that the perſon ſitting on the throne was†Paraeus in Rev. 4.3. p. 662. b. edit. Francof. 1647. Col. 3.1. Jeſus Chriſt, God bleſſed for ever, into whoſe hands the Father hath cowmitted all judgment. Then doth it properly fit Benjamin whoſe name was engraven on the Jaſper in Exodus. The Lord Jeſus being the true Benjamin of the Father, the Son of his right hand, who ſitteth * on the right hand of God. In the 21 of the Revelations, the Jaſper of Benjamin is named firſt, well ſuiting with our ſpirituall Benjamin, who is the head of the body, the Church; who is the beginning, the firſt-born from the dead,Col. 1.18. that in all things he might have the preheminence. Accordingly, in the portion of the Tribe of Benjamin ſtood the glorious Temple at Jeruſalem, the Type and Figure of Chriſt, according to the Prophecy of Moſes: The beloved of the Lord ſhall dwell in ſafety by him, Deut. 33.12.and the Lord ſhall cover him all the day long, and he ſhall dwell between his ſhoulders. His ravening like a Wolf, noted (ſay ſome) the Altar's devouring & conſuming multitudes of Sacrifices: Paul, the chief and firſt of the Apoſtles, was of Benjamin, the Jaſper firſt mentioned in the New-Teſtament.
So much for the ſeveral ſtones, with the engravings of the names of the Children of Iſrael according to their birth, on the breaſt-plate of Judgment, I ſhall now repreſent them in this following Scheme.
| אודם Sardius Reuben | פטדה Topaz Simeon | ברקת Emerald Levi | The firſt Row. |
| נופך Carbuncle Judah | ספיר Sapphire Dan | יהלום Diamond Napthali | The ſecond Row. |
| לשם Ligure Gad | שבו Agate Aſher | אחלמה Amethyst Iſſachar | The third Row. |
| ישפה Beryl Zebulun | שוהם Onyx Joſeph | תרשיש Jaſper Benjamin | The fourth Row. |
Now it will not be amiſſe, to ſee how variouſly the names of the Tribes are diſpoſed in the reckonings of them up in ſeveral places of Scripture, which I ſhall exhibit by the 12 firſt figures or Ziphres.
The firſt place after the narration of their births is that, wherein we have recited their deſcent into(a)Gen. 46.8. Egypt, and then they are reckoned thus. 1.2, 3, 4, 9, 10, 7, 8, 11, 12, 5, 6.
When in Egypt they are(b)Exod. 1.2, 3, &c. thus varied. 1, 2, 3, 4, 9, 10, 12, 5, 6, 7, 8, 11.
In the bleſſing of their Father Jacob, we find them(c)Gen. 49.3, &c. thus diſpoſed. 1, 2, 3, 4, 10 9, 5, 7, 8, 6, 11, 12.
After their Exodus or coming out of Egypt, when God commanded the numbring of the Congregation of Iſrael; we reade the heads of the tribes to be(d)Mum. 1.5. &c. thus placed, Levi being left out, and the two ſons of Joſeph adopted in the room of their Father, both which ſhall be noted with the figure 11, 1, 2, 4, 9, 10, 11, 11, 12, 5, 8, 7, 6.
But the tribes themſelves to be(e)Num. 1.20. &c. thus ſet down with ſome variation. 1. 2, 7, 4, 9, 10, 11, 11, 12, 5, 8, 6.
When the orders of the Tribes in their Tents, and encampings in the wilderneſſe are mentioned, then are they placed in this(a)Num. 2.3. &c. Method, 4.9, 10, 1, 2, 7, 11, 11, 12, 4, 8, 6.
When the Princes of the tribes preſented their offerings at the dedication of the Tabernacle, the ſeries of their names(b)Num. 7.12. &c. is managed in this order, 4.9, 10, 1, 2, 7, 11, 11, 12, 5, 8, 6. according to the former.
When Moſes ſent perſons of every tribe to ſearch the Land of Canaan, they are(c)Num. 13.4. &c. recited in this manner, 1.2, 7, 4, 9, 10, 11, 11, 12, 5, 8, 6.
At another time when near their entrance into the Land of Canaan, the ſum of the Congregation being taken, they are ſet in(d)Num. 26.5. this poſture, 1.2, 7, 4, 9, 10, 11, 11, 12.5, 8, 6.
When mention is made of their inheritance, then ſome of them who dwelt on the Eaſt of Jordan were thus(e)Num. 32.33. placed, 7.1. and half Manaſſeh the 11th, and when the recital is made of them according to the diviſion of the Land,(f)Num. 34.19. thus 4.2, 12, 5, 11, 11, 10, 9, 8, 6. when they were to ſtand on mount Gerizim and Ebal, to bleſſe and curſe, they were thus ranked, 2.3, 4, 9, 11, 12, 1, 7, 8, 10, 5, 6.
When Moſes the ſervant of the Lord who was King in Jeſhurun, drew nigh to his diſſolution, he bleſſed the 12 Tribes of Iſrael in this(g)Deut. 33.6. &c. Deut. 27.21. order, 1.4, 3, 12, 11, 10, 9, 7, 5, 6, 8. and leaves out Simeon wholly.
When Joſhuah the Captain of the Lords Hoſts, ſettles the Tribes in their habitations, they are computed after this order in ſeveral Chapters, beginning at the(h)Joſh. 13. &c. 13th, and ending with the 19th of that Book, 1.7, 11, 4, 11, 12, 2, 10, 9, 8, 6, 5.
In the Book of Chronicles, ſuppoſed by ſome to be written by Ezra the Scribe after the Captivity of Babylon; when there was a Catalogue made of the Genealogies of the Iſraelites, we find them firſt in general thus, 1 Chron. 2.1, 1, 2, 3, 4, 9, 10, 5.11, 12, 6, 7, 8. and then placed thus,(k)1 Chron. 4.1. &c. 4.2, 1, 7, 11, 3, 9, 12, 6, 11, 11, 8. and there Dan is omitted.
In the dayes of David when the Rulers or Princes of the Tribes are mentioned, they ſtand(l)1 Chron. 27.16. thus, 1.2, 3, 4, 9, 10, 6, 11, 11, 12, 5. and there Gad is omitted.
The portions of the 12 Tribes in the viſionary Land of the Prophet Ezekiel, are recited(a)Ezek. 48.1. in this method, 5.8, 6, 11, 11, 1, 4, 3, 12, 2, 9, 10 7.
Further, in the ſame(b)Ezek. 48.31. Chapter when the Gates of the City Jeruſalem (preſented in that glorious viſion to the ſame Prophet) are recited according to the names of the Tribes of Iſrael, they are thus ordered, 1.4, 3, 11, 12, 5, 2, 10, 7, 8, 6.
When the ſealed ones of all the Tribes of Iſrael are computed, behold the(c)Rev. 7.5. method, 4.1.7, 8, 6, 11.2, 3, 9, 10, 11, 12. Where 'tis obſervable, that there is no mention of Dan.
The laſt place where they are marſhalled, is in the 21. of the Revelations, without the annexion of names according to the 12 Stones in the Breaſt-plate, but varying in order according to the good pleaſure of the Spirit of God.
1. The(d)Rev. 21.19. Jaſper foreign, which plainly preſents Benjamin in the firſt place, who was the laſt in the ſtory of the Breaſt-plate. To ſuch dignity and honour doth God raiſe the loweſt and meaneſt of his people ſome times,(e)Mat. 9.30. Many that are laſt here below ſhall be firſt in the Kingdom of Heaven, & in the new Jeruſalem. When Chriſt(f)Pſal. 68.18. aſcended up on high, then we find little (g)Ver. 27.Benjamin, with his Ruler mentioned in the firſt place before all others. Some think becauſe Paul the(h)1 Cor. 15.…0, chief Apoſtle was of this Tribe, therefore is it firſt mentioned. For as the names of the 12 Tribes were graven of old on the Breaſt plate; ſo now the names of the 12 Apoſtles of the Lamb, are graven on the 12 Foundations of the new Jeruſalem.
2. Sapphire, for Dan the 5th.
3. Calcedony a ſort of Carbuncle, for Iudah the 4th.
4. Smaragd or Emerald, for Levi the 3d.
5. Sardonyx, being one kind of the Onyx, for Joſeph the 11th.
6. Sardius for Reuben the firſt.
7. Chryſolite, which indeed is the name of any Stone that hath the mixture of a golden colour. And foraſmuch as ſome Adamants or Diamonds are ſomewhat tinctured with this colour; and for that the adulteration of the Adamant is ſometimes performed by the Chryſolite as Boetius (a)Boet. l. 2. cap. 1. p. 118. lin. 1.notes, it being a Stone of admirable hardneſſe; and ſeeing that all the other Stones in this Chapter ſeem aptly fitted to the ſeveral Tribes, I ſhall, till clearer light ariſe, referre the Chryſolite to a kind of Adamant, and ſet the name of Napthal… upon it, which was ingraven of old on the 6th Stone of the Breaſt-plate.
8. The Beryl, for Zebulun the 10th.
9. The Topaz, for Simeon the 2d.
10. The Chryſopraſe or Agate, for Aſher the 8th ſon: whereof before in the 8th precious ſtone of the Breaſt-plate.
11. The Jacinch or Ligure, for Gad the 7th; according to Ierom, as before recited.
12. The Amethyſt, for Iſſachar the 9th. So that the order in this laſt place ſtands thus at one view, 12.5, 4, 3, 11, 1, 6, 10, 2, 8, 7, 9. All theſe do concern and relate to 12 Gates, 12 Angels, 12 Tribes, 12 Foundations, and 12 Apoſtles mentioned in the 12 and 14 verſes of the ſame Chapter of holy John's Revelations.
But upon all this diſcourſe of the various Situation of the names of the Tribes of Iſrael in ſeveral places of Scripture, which we have collected together, What may be obſerved? ſeeing in above 20 places of holy page recited in the Margin, there are but two that agree with one another in the orderly recitation. Shall we think that theſe things have nothing of the contrivance of the Spirit of God in them? and that nothing worth noting can be thence …educed according to the various times, wherein the alterations are made? which might poſſibly reſpect either ſome eminent ſins of thoſe Tribes, for which they were afterward in their enumeration ſet behind others in dignity; or that ſome more eminent ſervices for God and his worſhip, and ſome notable oppoſition againſt the enemies of his truth might occaſion the Spirit of God in the next dictates of Holy Writ, to leave a memorial of ſuch ſervices upon ſuch Tribes, by ſtating their praecedencies accordingly. But this Province I ſhall at preſent freely reſigne to ſuch as have more ability, and are at better leiſure to digeſt their obſervations upon this enquiry, and content myſelf at preſent with this, that we hence take notice that God is no foreign no reſpecter of perſons, but as in every Nation, ſo in every Tribe,(a)Act. 10.35. He that feareth him and worketh righteouſneſſe, is accepted of him.
From what hath bin ſpoken about theſe ſtones, I would crave leave to adde a word or two for explanation of a dark place in the Prophet Ezekiel, Where judgments are denounced againſt Tyre that Lady of the Nations. When God there comes to reckon with her, He recounts her mercies, that her King had bin(b)Ezek. 28.13. in Eden the Garden of God, and that every precious ſtone was his covering, and then names many of them in order,
אודם פטדה יהלום תרשיש
שוהם ישפה ספיר נופך ברקת
The Sardius, Topaz, Diamond, Beryl; The Onyx, Iaſper, Sapphire, Carbuncle and the Emerald; which are all of them ſuch as are mentioned to have had the names of the Tribes engraven in them, and according to our explanation ſtood for—Reuben, Simeon, Napthali, Zebulun, Ioſeph, Benjamin, Dan, Iudah, and Levi. Here we have ſeven Principal Tribes mentioned under the names of thoſe ſtones, and of Napthali and Zebulun the borderers of Tyre. Thou art the annointed Cherub that covereth (ſaith the Prophet) &c. v. 14. Thou waſt upon the holy monatain of God, thou hast walkt up and down in the midſt of the ſtones of fire. That is, thy habitation and dwelling hath been among the Tribes of Iſrael, ſo often repreſented by precious ſtones, which by reaſon of their radiant and refulgent beams, are called Stones of fire. It was his happineſſe to have been ſo nigh in-habitation to Gods preſence among his people in his worſhip and Ordinances: but his miſery was, that he did not improve thoſe glorious opportunities and advantages. Hiram the King of Tyre, aſſiſted David and Solomon with Cedar and Firre from Lebanon, and was upon the Mountain of God (as may ſeeme probable from this place) to view that ſtately ſtructure which was prepared at Jeruſalem for the ſacred ſolemnities.
To ſpeak a few words about the radiancy of Stones, and the various colours which they repreſent, taking our hint from the expreſſion of Ezekiel, terming them ſtones of fire; Let us obſerve that common notion, that colour is nothing but the various reflection of Light upon Bodies: as Alhazen a great Maſter in Opticks hath fully noted(a)Alhazen Optic. l. 1 c. 3. [Color variatur pro lucis qualitate] Colour is varied according to the quality of Light.
To this purpoſe ſpeaks(b)Bartholinus de luce. Animal. c. 2. p. 5. Edit. Lug. Bat. 1647. Bartholinus in his ſecond Chapter, concerning the light of Living Creatures, ſpending a whole Section upon this point in hand. Beſides it is very manifeſt from the various cuttings of precious ſtones: Of Cryſtal and Venice-glaſſe, and the like, which reflect the Light from one ſide to another, and cauſe thoſe pleaſant varieties of Rain-bow-colours in them: as Solinus of old hath obſerved, ſpeaking of Sex-angular Cryſtal [quae (b)Bartholinus de luce. Animal. c. 2. p. 5. Edit. Lug. Bat. 1647.radiis icta ſolis, rutilo aeris repercuſſu, coeleſtis arcus ex ſeſe jacit ſpectem.] Which being illuſtrated with the Sun-beams, yields the ſpecies, or repreſentation, (c)Solinus cap. 36. p. 97. Edit. praefat.of the Rain-bow, by the ſhining repercuſſions of Light. (b)Bartholinus de luce. Animal. c. 2. p. 5. Edit. Lug. Bat. 1647.In like manner of the cutting of Beryls by the Indians in a ſexangular-form: ut hebetem coloris lenitatem angulorum repercuſſu excitent ad vigorem, cap. 55.
To conclude, 'tis mentioned alſo by Boetius concerning the Beryl in theſe words:(d)Boetius, …. 2. c. 69. [Sculpuntur Berylli pluribus angulis, ut illorum repercuſſu vivaciores ſiant magiſque fulgeant] Beryls are oftentimes cut in many angles: that by their repercuſſion (of light) they may prove more lively, and ſhine more oriently.
The ſtory of theſe Stones in the Breaſt-plate of the Jewiſh High-prieſt did dart ſuch glorious and glittering Rayes throughout the world, that the Prieſts of falſe gods did at length endeavour to imitate theſe excellent and radiant Ornaments. For ſo doth(a)Aleander, Tab. Heliac. p. 13. Aleander in his Heliack Table, declare out of Albricus, that they pictured Apollo of old, with a Crown of 12 precious ſtones: and out of Matianus Capella applyes it to the Sun, affixing 3 to each quarter of the year.(b)Id. p. 67. Diodorus Siculus relates that the chief Judge, foreign] did carry about his neck an Image (or Zodiack) of precious ſtones hanging on a golden Chain, which was called Truth.] As this of the High-Prieſt, was called the Ʋrim and Thummim, Light and Perfection: whereof more anon. The ſame ſtory is amplified by(d)Diodor. Sic. l. 1. c. 75. p. 48. Edit. H. Steph. Aelian. var. Hiſt. l. 14. c. 34. p. 288. Edit. Argentorati. 1647. Aelian, who telling that the Judges among the Egyptians were the ſame with their Prieſts, ſayes thus: foreign. The chief Prieſt wore an Image about his neck of the Sapphire-ſtone, which was called Truth.] Thus was the Ʋrim and Thummim called by the Septuagint and Philo Iudaeus, foreign, Manifeſtation and Truth.
But to leave theſe ſtories of the Heathens apiſh imitation, and deſcend to the ſignification of theſe Stones in the general: Wherein we may obſerve, that as the High-prieſt carried the 12 Tribes on two ſtones upon his ſhoulder: ſo it might denote the Government and imperial Rule of Chriſt over his Church, on whoſe ſhoulders the Government is laid. And whereas the ſame Names are engraven on ſtones which were placed on his Breaſt:(e)Iſa. 9.6. ſo might they denote how near the Church is to the heart of Chriſt; He being a moſt compaſſionate High-prieſt, a Shepheard that(f)Iſa. 40.11. carries his Lambs in his Boſom. His love is ſo ſtrong and ardent that the Church his Spouſe is ſet as a (g)Can. 8.6.ſeal upon his heart: Even as the gravings of the Names of the children of Iſrael on the precious ſtones is related in the Scripture, to have been after the manner of a Seal(h)Exod. 28.21. or Signet. With theſe ſtones he entred into the Sanctuary, and bore them upon his heart before God in prayer. So that as Chriſt was the Exemplar and pattern of every Goſpel-Miniſter to follow: In like manner muſt they alwayes mind the ſpiritual ſtate of their flock before God in their ſupplications. Beſides, as theſe ſtones were not only precious for value and worth but radiant and ſhining alſo: So muſt the vertues and graces of a Miniſter be manifeſtative and reſplendent before others: wherefore the ſtones of the new Jeruſalem, (which as we have obſerved, do hold an alluſion to, and a paralleliſm with thoſe of the Breaſtplate) were gra…en with the names of the 12 Apoſtles of the Lamb,(a)Gerhard loc. Commun. Tom. 9. p. 546. Edit. Genev. 1639. & are by a learned German Divine interpreted, to hold forth ſo many rare and excellent gracious endowments of his ſoul: whereof I cannot ſtand to recite the particulars.
But now I ſhall deſcend to the difficulteſt point of my whole Taſk; and that is to endeavour the opening of the meaning of the Ʋrim and Thummim, which Moſes was commanded to put into the Breaſtplate. The words are theſe foreign Arias Montanus turnes it, Et dabis in pectorali judicii, Ʋrim & Thummim. (b)Exod. 28.30.And thou ſhalt give on the Breaſtplate of Judgement the Urim and Thummim. The 70 foreign and thou ſhalt adde or put to, or place upon, &c. Now if we take the Hebrew word foreign ſtrictly in his firſt and primitive ſignification, it is, to give: though it muſt be acknowledged, that it often ſignifies to ſet, fix, place, or apply to any thing. To this end I ſpeak it, becauſe it is the judgement of many learned Authors, that there was no material added, but a conſecrated bleſſing given to it by Moſes from God, that when the High Prieſt did with Reverence, holy and humble ſubmiſſion appear before God, to crave the manifeſtation of his Will, in a dubious point enquired after, that God would then declare his bleſſed mind to the people by the High Prieſt ſtanding before him with this Breaſt-plate of Urim and Thummim. The anſwers being for clearneſſe and perſpicuity like Urim, lights: and for truth and integrity like Thummim, moſt perfect and unerring.
Here I might tire my kind and ingenuous Reader as well as my ſelf, if I ſhould take the pains to tranſcribe the multitudes of various opinions upon this point: which I have collected together in my obſervations. But I ſhall not be ſo bold with his patience, not conceiving that it would redound to much profit in concluſion, when all the opinions are marſhalled in their parti-coloured garments before them, which would but confound the weaker judgements: and give occaſion to the Learned, either to ſcorn or pitty ſo needleſſe a labour. Therefore I ſhall only mention ſome of the Authors, where thoſe that pleaſe may conſult the varieties, and take what likes him beſt. Philo Judaeus, Joſephus, Origen, Jerome, do all go in one Tract in the ſeveral places before cited. Dr. Rivet on Exodus, p. 11.46. Mr. Shecingham on Jima p. 181. Amama in his Antibarbar Biblic. p. 566. Edit. prior. Dr. Prideaux, Cunaeus de Rep. Hebr. p. 130. Sckickard Jur. Reg. Hebr. p. 11. 12. &c. Harphius in Myſt. Theolog. Gregor. Pholos Nicol. Fuller. &c.of the Aaronical Veſtments. Mr. Ainſworth on the place. Dr. Gell on the Pentateuch, p. 259. Ribera of the Temple, p. 210. &c. Dr. Molin in his Vates, l. 1. c. 22. Mr. Mede, Vol. 1. p. 372. &c. Dr. Taylor of Types, p. 106. Beſides many others, who have either foreign by the way in other Tracts, or elſe as Commentators have written directly on the place. I am not willing to inſiſt any longer on the very nomination of them.
Herein I ſhall not preſume to infringe upon the limits of modeſty, ſo far as to determine: I am ſure it is moſt ſafe and ſober, foreign, to haeſitate in this point. But if I may without offence, and that with all humble ſubmiſſion declare onelyonly that which likes me beſt, and ſavours to me moſt probable; It is the Judgment of Molin and Rivet much to the ſame purpoſe, with that whereof I ſpake before the recitation of the Authors, viz. That there were no ſtones, names, words, or any new materials added to the Breaſt-plate by this Urim and Thummim: But that, for as much as in the former part of that 28th Chapter of Exodus we have related to us, the forme and faſhion of the Breaſt-plate, its materials, woven work, Golden Ouches and precious ſtones; ſo here in the addition of theſe two termes, the Lord was pleaſed to ſignifie the end for which it was aſſigned and appointed, that when Aaron or the ſucceſſive High-Prieſt(a)Exod. 28.30. ſhould go in before the Lord he ſhould bear upon his heart the Judgment of the Children of Iſrael continually. The meaning whereof may poſſibly be this, that when the Prieſt did enquire of God concerning Warre or Peace, and all matters of great concernment, he ſhould ſtand before his Majeſty in the Sanctuary, with this glorious Breaſt-plate upon him; that the Lord either vivâ voce, by a lively voice, or by immediate ſuggeſtions upon his Spirit, would give a clear diſtinct anſwer, illuminating his mind with the Urim, or the light of the knowledge of the divine will in ſuch particulars, and ſatisfying his dubious & perplexed thoughts with the Thummim of a perfect and compleate determination of the difficult matter in queſtion before the Throne of God. If it were for the revealing of ſome unknown truth, or the predicting and foretelling of ſome future event or iſſue, it was a moſt infallible and unerring Oracle which God gave forth by the Prieſt unto his people, whereof they might reſt ſo perfectly aſſured, as if it were fulfilled already.
I am ſomewhat the more confirmed in this conception, becauſe after the praecept of making all the curious veſtments of Aaron, when Moſes is commanded to put them on in the next(b)Exod. 29.5. &c. Chapter, There is no mention made of this Ʋrim and Thummim. Again, when the ingenious Artificers Bezaleel and Aholiah are mentioned to be at(a)Exod. 39.21. &c. work upon theſe choiſe veſtments of the High-Prieſt, we have no recital at all of the making of any ſuch thing as Urim and Thummim. True it is, (which I muſt not omit) that in Leviticus when Moſes brings his brother Aaron, and clothes him with all his Gorgeous attire, that there is mention made of his(b)Lev. 8.8. putting on the Breaſt-plate, the Urim and Thummim. But yet we muſt remember that the word there in the Hebrew, is no other radically then what was ſpoken to before, in the firſt place of Exodus, and it is foreign & dedit, and he gave, or affixed to it this excellent qualification by the Commandement of God, that it ſhould be for the manifeſtation of the deciſive and determinate mind and will of God in all controverſies, and enquiries which they might lawfully bring before his Majeſty. Beſides in that place there is no mention at all of the 12 Stones, but in room thereof, the Ʋrim and Thummim, whereas the Breaſt-plate it ſelf was particularly deſcribed, Exod. 29.15. diſtinct from the ſtones that were ſet in it.
To conclude then: this ſignified Typically the Revelation of the mind of God unto his Church, by Jeſus Chriſt the great High-Prieſt of our interceſſion, unto whom all the Prophets and Apoſtles do give witneſſe. For the ſtones did ceaſe to ſhine, and give forth any radiant luſtre in the dayes of Joſephus, when Chriſt the true High-Prieſt was manifeſt in the fleſh, as he himſelf doth teſtifie, l. 3. Antiq.
So much may then ſuffice to have ſpoken to this excellent and myſterious Piece. I ſhall now come to the laſt Ornament of the Prieſts, and the High-Prieſt, which was to be about their heads, and is the 8th in number.
8th, The 8th and laſt parcel of Prieſtly-aray reſpecting the Sons of Aaron, and the inferiour Prieſts is called a(c)Exod. 28.40. Bonnet for Glory and for Beauty: The matter of it was(d)Exod. 39.28. fine linnen, The form or faſhion of it ſeems to be hinted in the Hebrew word foreign which is derived from foreign Scyphus, a great cup or goblet that's round with a copped Cover,(e)Ainſworth. p. 117. as Mr. Ainſworth obſerves out of the Hebrew records, that the Bonnets were of linnen Cloth wrapped about the head in a round and high crown'd faſhion, according to the manner of the Eaſt. The High-Prieſt's covering is called by a different name (though of the ſame matter,(a)Exod. 29.28. fine linnen) foreign Cidaris from foreign Circumvolvere, to rowle about; the difference being onelyonly this, as the former Author hath recited out of Jewiſh writers, that, whereas the former for the common and ordinary Prieſt… was round and copped, this was more flat and cloſe to …he head. Much to the ſame purpoſe doth(b)Hottingeri jus Hebraeene. Hottinger ſpeak out of the Hebrew records, that the former was like a Head piece; this laſt for the High-Prieſt was like the headgeare of a woman, ſomewhat long behind, and cloſer on the crown of the head. Beſides, he had a holy(c)Ezod. 29.6. Crown upon the Mitre, and in the (d)Ver. 39.30.plate of the crown (for ſo it is called) was graven Holineſſe to the Lord. The word is foreign a flowre, that is, a flowred plate of gold bound to the mitre with a blew lace, and reached but from ear to ear, on the fore part of the head, in the faſhion of the Crowns of ſome of the Roman Emperors in their coines, being indented Diadems of Gold. Here I might ſhew how the Papiſts have received the attire of their Biſhops and Prieſts from the Jews; and particularly their Mitres, which they have appointed to be made with two hornes, as(e)Polydor. Virg. de inventoribus rerum l. 4. c. 7. p. 285. Edit. Lug. Bat. 1644. Polydor Virgil, one of their own Authors hath atteſted. [Adduntur duo Cornua, quoniam Moſes acceptis tabulis quibus mandata Dei inſcripta erant, viſus eſt ſuis cornutus.] Two horns are added, becauſe Moſes appeared horned to the people when he received the Tables, in which the Commandements of God were written.] When alas, the Hebrew Text is miſerably wreſted, which tells us that the skin of(f)Exod. 34.30. Moſes his face ſhined in theſe words foreign The skin of his face ſhined the word being indeed deduced from a horn, that is, it was clear like a horn. But to leave this diſcourſe: let us ſee what theſe Ornamen…s of the Head did ſignifie, and herein we have no great task to undertake, ſeeing the covering of the head among moſt N…tions, is a token of Liberty and Dignity, and when adorned with a Crown, uſually denotes Kingly and Princely Authority. In which reſpect we may apply it to the Regal and Kingly Office of Chriſt; and therefore it is, that in one of St. Johns Viſions, we find one like unto the Son of Man ſitting upon a Cloud,(a)Rev. 14.14. having a Golden Crown upon his head.
But now wherefore the High-Prieſt appeared before God with this Golden Crown inſcribed with Holineſſe to the Lord, the reaſons are given at large which we ſhall, in 3 particulars, briefly apply to the Lord Jeſus.
1. The(b)Exod. 28.38. Text ſaies, that this excellent Ornament was commanded for the High-Prieſt to uſe for this end, that he ſhould bear the iniquity of the holy things of the Childen of Iſrael. It is not ſaid, the iniquity of their groſſe and more ſcandalous ſins, (ſuch were to be expiated by Sacrifice, whereof there is no doubt that they cannot be pardoned without Chriſt's appearance before God on the behalf of his People. For(c)Heb. 9.22. without blood there is no remiſſion, and Chriſt in his mediation doth impetrate and obtain the pardon of all their ſins for which his blood did ſatisfie:) But to ſhew that the Saints contract impurities even in their moſt holy ſervices. There are no ſins ſo ſmall as to be, in their own nature, venial, No! all ſins are mortal, if God ſhould vindicate his Juſtice upon us according to the guilt of them, and our merit of wrath. But to mind the people of God, even of the leaſt ſins, wandring thoughts in duty, want of zeal, warmth and fervency in their holy approaches. We want a High-Prieſt even to deprecate God's wrath in behalf of ſuch; For as his death did work out mercy and pardon, for all the ſins of the Elect: So likewiſe doth he continually interpell, and intermediate at the Throne of Grace, for the conſtant iſſuing out of pardons for our daylie weakneſſes and infirmities.
2dly, Another end of the Prieſt's [appearing with his gorgeous Ornament before God, was, ſaith the forecited Text, To take away the ſin of their holy gifts, which they hallowed and conſecrated unto God: To ſhew that in our moſt free will-offerings of Praiſe and Gratitude, there is a mixture of the old leaven of ſin, which muſt be purged out by Chriſt's interceſſion. When the ſoul of a Saint is upon the wing of heavenly influence mounting up to God in its choiſeſt raviſhments of ſpirit, there is a tincture of the fleſh that muſt be expiated by Chriſt's appearance before God.
3dly, This Ornament was to be alwayes upon his forefront, eſpecially on the expiation-day (unleſſe when he went into the Holy of Holyes) that the Lord's people may be alwayes accepted of his Majeſty. Thereby noting as the continuance of our ſins and imperfections, while we remain in this Earthly Tabernacle, ſo likewiſe the conſtancy of his Mediation.
Now foraſmuch as our Lord the eternal Prieſt of the moſt High God, hath a Crown of Gold upon his head when he mediates, it ſhewes that(a)Gen. 22.38. Hoſ. 12.3. like a Prince he hath power with God. He doth it not in a low and precarious way, but with Majeſty and Authority,(b)Phil. 2.6. counting it no robbery to be equal with God. And therefore (although upon the Earth) in the State of his exinanition and poverty, we ſee He prayes like a Prince.(c)John 17.24. Father I WILL, that they alſo whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me, &c. Oh then, how triumphantly and victoriouſly doth he now intercede, when ſitting at the right hand of his Father: having ſubdued Principalities and Powers, and led them Captive at his Chariot Wheels. For if the Father(d)Joh. 11.22, & 42. heard him alwayes when in the dayes of his fleſh, nay, he was anſwered in the things(e)Heb. 5.7. that he feared, having divine ſupport, a hand from Heaven to carry him through his agonies: How then may our ſouls rejoyce in hope, nay, in the full aſſurance of Faith, that whatever we ask in his name, Chriſt hath promiſed, that(f)John. 14.13, 14. he will do it.
In the concluſion of this diſcourſe, I might ſpeak a word to that common error, that the High-Prieſt did go into the Oracle or Holy of Holyes, with theſe his ſtately Garments before God on the expiation-day. For the Text in(g)Lev. 16.4. Ribera p. 223. Leviticus expreſly mentions but four Veſtments, and all of linnen, wherewith he was to be arraied on that day. But the manner of his ſervice on that ſolemnity, is to be handled in next Section. Here likewiſe, if time would admit, we might diſcuſſe that queſtion, Whether Goſpel-Miniſters are to uſe diſtinct Garments or not? I confeſſe the Enquiry is of no great moment and weight; but for that the Pontificians, and others too much addicted to external Pomp in worſhip, have raiſed ſuch a duſt in the Chriſtian World about theſe and other niceties, impoſing inſupportable yokes upon their weak Brethren, for (a)Rom. 14.15.whom Chriſt dyed.
The ſmall difficulty of this point lies upon the right ſtating of this Quaery, Whether Church-Rulers have power to take away the indifferency of rhings (which are ſuch in their own nature) by a poſitive Eccleſiaſtical Ordinance? and then it comes to be diſcuſſed under the notion of a Caeremony: But I ſhall forbear, and at preſent onelyonly recite ſome paſſages out of Dr. Rivet, that Learned and Judicious divine, treating upon this very buſineſſe.(b)Rivet in Exod. p. 11. 38. Edie. Fol. [In ſpiritu & veritate Deus vult à nobis coli; nec hoc tempore requirit, quae rudi & carnali populo convenerunt, aut pueris ſub tutelâ detentis, &c. Which with the reſt following I ſhall give in the following tranſlate. God will be worſhipped by us in Spirit and in Truth; neither doth he at this day require thoſe things which pleaſe the rude and carnal People, or Children detained under pupillage. Wherefore we muſt argue otherwiſe, if the outward Ornament of Prieſts under the old Law were ſo great, how much greater were the internal and ſpiritual accompliſhments of Chriſt Jeſus our High-Prieſt. If the Spouſe of Solomon under the old Law was ſo gloriouſly adorned with Gold and Jewels; how much more ſhould the Spouſe of Chriſt, ((c)Pſal. 45. who is all glorious within) be beautified with all manner of virtues. If the Prieſts under the old Law were clothed with known Garments: how much more ſhould the Miniſters of God under the Goſpel, be adorned with a holy converſation (becoming Godlineſs) and with the knowledge of divine things. Let the Jeſuites hearken to their Pope Coelestine in his 2d Epiſtle to the Biſhops of France, Chapter the firſt: We are to be diſtinguiſht from the people or others by Doctrine, not Garments; by converſation, not habit; by the purity of the mind, not clothing. For if we once begin to ſtudy Novelty we ſhall trample under foot our order delivered to us from our Fathers, that we may make room for ſuperſtitions: This is now done in the Popiſh Dominions. But certainly this manner of arguing from the Veſtments of the Aaronical Prieſt-hood either the Apoſtles were ignorant of, or they provided very ill for the Church; when as they themſelves did not Miniſter holy things, being clothed in Garments dedicated to that uſe onelyonly: neither have they inſtituted or commended it to be ſo done by others, &c. But we (ſaith Rivet) do commend an honeſt and convenient habit for Paſtours; and, where the Church may meet freely, do think it comely that the Miniſters of God do uſe that kind of Garment with modeſty, which becomes Learned Men. Neither do we approve of their ſcrupuloſity or ruſticity that cannot bear it, that a Miniſter ſhould aſcend the Pulpit with a long Cloak, or Gowne. No doubt but Garments that are grave and ſober, are moſt proper for perſons engaged in ſo ſerious an employment as is the Goſpel-Miniſtery. But when as Gideon's linnen Ephod (as he ſpeaks) ſhall be impoſed with mulcts and cenſures in caſe of neglect, though the conſcience be never ſo weak and ſincerely-tender of ſinning againſt God: certainly ſuch Impoſitions will become a(a)Judg. 8.27. ſnare to all their houſe, that dare to bring in the reliques of Judaiſm; or for conceited and affixed Myſteries to ſuch kind of Veſtments beyond others, will take away that Chriſtian Liberty, which Chriſt hath purchaſed. Happy is the people that agree in the fundamental Principles of Doctrine; and happy is that Church where the civil Magiſtrate ſhall put to his Sanction, like Aſa, (b)2 Chron. 14.4.Commanding Judah to ſeek the Lord God of their Fathers, and to do the Law and the Commandment. When they ſhall, like(c)2 Chron. 19.9. Johoſaphat charge the Officers of Church and State, to act in the fear of the Lord faithfully, and with a perfect heart: or, like godly Hezekiah, Command the People to give a portion to the Prieſts and Levites, that they may be(d)2 Chron. 31.4. encouraged in the Law of the Lord. Or laſtly, like tender Joſiah, (e)2 Chron. 34.33.make all that are in their Iſrael to ſerve, even to ſerve the Lord their God. That Magiſtrates may be like fenced(f)Iſa. 5.5. Walls round about the Vineyard of the Church. That Church ſhall never want errors, and thoſe dangerous, that wants the fence of Diſcipline, and the wall of a godly, faithful, and zealous Magiſtracy: and that Church ſhall never want Rents and Schiſms, breaches and diſorders where Circumſtantials are rigidly preſſed, and where external niceties (wherein Saints that(a)Col. 2.19. hold the head may ſafely differ without breach of communion) are, with too warme and ſelf-conceited a ſpirit, imperiouſly urged upon the conſciences of meek Brethren, who deſire to walk in all the wayes of Holineſſe,(b)Pſal. 35.20. Soberly, Righteouſly and Godlily, and to reſt quiet in the Land: Yet doubtleſs union in externals is very beautiful, if it may be had.
But that I may draw to a period of this diſcourſe concerning the Prieſtly Veſtments, on which I have ſo long inſiſted: It is ſure ſomewhat worth our notice that there is no mention made of any ſhoos or ſandals, or any ſuch kind of covering for the feet of the Prieſts, who, in the cold of Winter, and heat of Summer, performed all their ſervices barefoot. Indeed the Winter's cold was ſeldom vehement in that Climate: but the Summer's heat might be ſomewhat more offenſive by reaſon of the ſtone-pavements, which might be very hot by the reflection of the Sun-beams. However it were, they were to officiate in this manner. The feet when covered are ſubject to contract filth by ſweat: but poſſibly that of Moſes his being unſhod becauſe(c)Exod. 3.5. the place was holy, may ſuit this our obſervation concerning the Temple. As the feet are ſometimes in Scripture put(d)Eccleſ. 5.1. for the affections: ſometimes for holy walking in the life and converſation: So ought the Goſpel-Miniſtery to walk unblameably,(e)Pſal. 119.59. to have a converſation naked and open before the World, in all ſimplicity and godly ſincerity; and then(f)Rom. 10.15. Oh! how beautiful are the feet of them that Preach the Goſpel of Peace, and bring glad tydings of good things.
Having treated thus largely of the Veſtures of the High-Prieſt, and the Inferiors under him: It is high time to remove to the 3d and laſt thing hinted in the beginning of this Section, concerning the Conſecration of this prime Officer of the Temple, together with the reſt, his attendants, which conſiſted principally in theſe 3 Ceremonial performances; Waſhing, Anointing, and Sacrificing; all diſtinctly laid down in the 8th Chapter of Leviticus: and thereof I ſhall treat very briefly in their order.
Firſt, We reade that the(a)Lev. 8.6. Prieſt was to be waſhed with water. So was Chriſt baptized with water,(b)Mat. 3.16. and the Holy Spirit deſcended upon him, when he was initiated into this great work of his Miniſtry. So ought the ſons of Aaron likewiſe, the Children of Chriſt (as he is ſometimes pleaſed to call his Apoſtles and Diſciples) they muſt be waſhed with the water of Regeneration, if ever they expect to do great ſervices for Chriſt. A Miniſtry baptized with the ſpirit of fire in their hearts, may through God be inabled to caſt down the ſtrong holds of Satan.
2dly, We read of the Prieſts Unction, firſt of the chief Prieſt,(c)Lev. 8.12. verſe the 12th, and after of the inferiors, verſ. 30.
Now here before I proceed, I would beg leave to ſpeak a little to the materialls, and the compoſition of the holy anointing Oyl, becauſe formerly omitted in the Hiſtory of the Temple.
The ingredients and their quantities we read to be theſe:(d)Exod. 30.23. Of pure myrrhe, 500 ſhekels, ſweet Cinnamon 250, ſweet Calamus 250. Caſſia 500, and of Oyl-Olive an Hin. Concerning the meaſures we have ſpoken before at large. As for theſe materials, there is no great difference among Expoſitors, worth the noting. All of them are deſigned to ſet forth the graces of the Spirit. But firſt a word of the ſeveral Species, or, as we tranſlate them, Spices, in their order.
1. foreign mor derir, The myrrhe of liberty or freedom, that is, the Gumm which ſweats freely out of the Tree of the ſame name: whereof Pliny treating in his 12th Book and 15th Chapter, tels us that the Gumm which comes naturally out of that Tree without inciſion, is called Stacte: whereof formerly.
2. The ſecond is foreign Kinnemon, the name whereof is retained at this day, and commonly known. Concerning which the cited Authour ſpeaks at large in the 19th Chapter of the ſame book, which I ſhall not tranſcribe at preſent.
3. The third is foreign Kene-Boſhem, Calamus Aromaticus; The Seventy, foreign the ſweet-ſcented Cane. I cannot ſay, 'tis the ſame which is called in ſhops, at this day, Acorus, the root whereof is uſed in aromatical mixtures. Of this, ſpeaketh Matthiolus upon Dioſcorides lib. 1. cap. 17. out of Pliny, Theophraſtus, and others, manifeſting its principal native place to be in Arabia, and that it is a ſort of Reed of a very fragrant ſcent. The Prophet Jeremy ſpeaking of Incenſe brought from Sheba adds, And the ſweet Cane from a far Country;Jer. 6.20. which ſeems to be meant of the ſame place, being but an additional expreſſion to Shebah. For ſo that Queen, who is related to have governed Sheba, 1 Kin. 10.1.is by the Evangeliſts reported to have come from a farr Country indeed, even†Mat. 12.42. Luk. 11.31. the uttermoſt parts of the Earth.
4. The fourth Ingredient is called foreign Kiddah: The Seventy tranſlate it by foreign, the Iris or ſweet ſcented Flower de lice of Florence, whereof the Orice powder is made. But the general harmony of Interpreters carries it for the Caſſia, a wood now in uſe, and eaſily wreſted from Kiddah, ſeeing the Chaldee verſion turns the ד into צ in that word which they uſe for this Aroma, foreign it being counted but a Chaldaean de…orſion of the ſame word: although now found from another root by Lexicographers.
The Plant groweth in the ſame Countries where Cinnamon, ſaith Pliny in the forecited place, and is but three Cubits high, uſually: It is called with us Caſſia-lignea, being brought into our Country by our Aſian Mer…hants, and and is indeed, when burned, of a moſt Aromaticall and fragrant Savour.
5. The laſt is Oyl-Olive, known to every one.
But here it may ſeem ſomewhat ſtrange that Balſame, (the peculiar rarity of Judaea, no other Country affording it beſides, as many Authors write), the Prince of Oyles or Unguents (as the name imports) ſhould be left out in this choiſe compoſition. Wherefore ſome have apprehended it to be concluded in the firſt words: for that which we tranſlate, Principal Spices, the Hebrew terms foreign Beſhamim Roſh, Aromata capitis, the ſpices of the head, that is the chief and moſt eminent. But becauſe theſe words ſeem to be onelyonly general terms, comprehenſive of the particulars preſently enumerated, therefore others have thought that the Balſame is couched under the name of free and pure Mirrhe. However it be this is evident, that the choiſeſt ingredients for ſuch a compoſition are commanded by God, wherewith the Prieſts were to be anointed.
But as to the ſpiritual ſignification of this Unction, we have the guidance of the Holy Spirit him ſelf to direct us: who in the New Teſtament doth frequently intimate, that the participation of his Gifts and Graces, is thereby ſhadowed forth to us. The High Prieſt upon the account of this legal Unction is called foreign the Meſſiah: Lev. 8.3, 5.and by the Seventy in the 3d verſe foreign, and in the 5th foreign, Chriſtus, the anointed: clearly hinting to us our Goſpel-High-Prieſt, the Lord Jeſus Chriſt, the true Meſſiah or Anointed of the Father, with the(a)Pſ. 45.7. Oyl of gladneſſe above his fellowes; which place is foreign, diſtinctly and expreſly applied unto our Lord and Saviour, in the(b)Heb. 1.9. Epiſtle to the Hebrews. The glorious Antitype of David, being(c)Pſal. 89.20. anointed King as well as Prieſt of his Church: The ſame perſon, the Apoſtle Peter aſſerts to have been(d)Act. 10.38. anointed with the Holy Ghoſt and with power. Nay, all the people of God, who are(e)Rev. 1.6. Prieſts and Kings unto God, are(f)2 Cor. 1.21. anointed with the ſame Spirit. The ancient Unction was external(g)Pſ. 133.2. upon the head of Aaron, and ran down upon the beard, and went down to the skirts of his Garments. The Goſpel Unction is internal, which we(h)1 Joh. 2.20, 27. have received from the holy One, and abideth in us; the ſame anointing teacheth us all things, and is truth.
Precious and excellent were the mixtures of that ancient Oyl: What particular Gifts or Graces each might ſignify, I leave to others; being certain of this, that(i)Iſa. 11.2. the Spirit of the Lord did reſt upon Chriſt, the Spirit of wiſdom and underſtanding, the Spirit of counſel and might, the Spirit of know…edge, and of the fear of the Lord: and it is of this His (k)Joh. 1.16.fulneſſe that we have received, even Grace for Grace.
This Unction was adminiſtred by meaſure to Aaron in a certain weight of ſweets and a Hin of Oyl Olive:Exod. 30.24. Joh. 3.34. but God gave not the Spirit by meaſure unto Chriſt. But unto every one of us is given Grace, according to the meaſure of the gift of Chriſt, Eph. 4.7. And when all the Graces of the Spirit do hold communion together in a Saint's duty, as the ſeveral Ingredients of this Unction in one compoſition, then are duties moſt fragrant.
With this Unction were all the Veſſels of the Sanctuary to be anointed, to ſignify to us, that all religious exerciſes and Ordinances under the Goſpel, are no further uſeful and beneficial then as they are perfumed with the ſecret and moſt precious operation of the Holy Spirit, through whom we are made partakers of Chriſt's holineſſe, and have(l)Eph. 2.18. acceſſe with holy boldneſſe to the Throne of Grace.
The laſt thing in the conſecration of Prieſts was Sacrificing, whereof may be read at large in the 8th Chapter of Leviticus. The blood of the Sacrifice being ſprinkled upon them; To note, that the Office, Calling, and Execution of the ſervice of Goſpel-Miniſters are all ſanctified by the blood of Chriſt. The Lord Jeſus died to purchaſe a Goſpel-Miniſtry; his precious blood conſecrates and ſets them apart to that excellent function. Oh how dreadful a ſin is it, for vile wretches to trample upon and ſcorn that Office which was dedicated by the blood of Chriſt? who, when aſcended up on high,*Pſ. 68.18. received Gifts for men. He gave not onelyonly†Eph. 4.8, 12. Apoſtles, Prophets, and Evangeliſts; but Paſtors and Teachers alſo, for the perfecting of Saints, for the work of the Miniſtry, for the edifying of the body of Chriſt. For how long time? Till we all come in the unity of the Faith and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. The Goſpel-Miniſtry, anointed by God, and conſecrated by the blood of Chriſt, and receiving gifts by the benefit of Chriſt's aſcenſion, is (we hence learn) to continue till all the Members of Chriſt's myſtical body are gathered into one, which work will not be compleatly finiſhed till the end of the world. For ſome Saints ſhall remain alive at the ſecond coming of our Lord,1 Theſ. 4.15. &c. when he himſelf ſhall deſcend from heaven with a ſhout, with the voice of the Archangel, and with the Trump of God, &c. Then thoſe which are alive and remain, ſhall be caught up together, &c. in the Clouds to meet the Lord in the aire, and ſo ſhall they ever be with the Lord, who had promiſed at his aſcenſion to be with his Miniſters alwayes, Mat. 28.20even unto the end of the World.
The High-Prieſt among the Jews was conſecrated with blood, he needed Sacrifice for his ſins: but our High-Prieſt is holy, harmleſſe, undefiled,Heb. 7.26. Ver. 24. ſeparate from ſinners, and made higher then the heavens; he continueth for ever, and hath an unchangeable Prieſt-hood. He was without ſin, and therefore the Sacrifice of himſelf, whereby he was conſecrated to all his glorious Offices, was to make entrance for others into the holieſt, by his blood, in a new and living way, which he hath conſecrated for us.Heb. 10.20. Joh. 17.19. Heb. 10.14.
For their ſakes he did [foreign] dedicate and ſanctify himſelf, that they might be ſanctified through the Truth: For by one Offering hath he perfected for ever them that are ſanctified.
On this excellent ſubject I might enlarge amply: but conſidering there are yet ſeveral things behind in the two laſt Sections of this Chapter, which refer ſomewhat to this point: I ſhall ſpeak but a word or two of the other Temple-Officers, and come to the cloſe of this 4th Section.
Having ſpoken thus much concerning the Prieſts, Let me in brief hint at the reſt, and I ſhall conclude.
They were the Levites and Nethinims, whereof at large in the former ſtory of the Temple.
The Levites according to four diſtinct charges were divided into Singers, Porters, Judges, and Treaſurers,
Here ſome might expect poſſibly, that I ſhould aſſigne to each of theſe ſome diſtinct Church-Offices under the Goſpel. But I ſhall not lo…e time and offend the ſober with ſuch niceties. I know that ſeveral of the Ancients, as Jerom, *Prudent. foreign. hymn. 3. p. edit. Hanov. 1613. Rein. adv. Hart. 84. p. 463.Prudentius, and others, do aſſign the Deacons Office, under the Goſpel, to the Levites of old. I confeſſe, the work of the Goſpel-Deacon mentioned by Luke, in the firſt deſignation of their Office, is to†Act. 6.1, 2. ſerve Tables, and to look after the daily miniſtration to the poor: as there were among the Levites anciently Treaſurers, that managed the disburſements of the Temple. But of theſe and other inferiour Officers, as Hewers, and Drawers, though ſome may conceit a parallel betwixt them and inferiour ſervants of the Church: yet I rather referr them to the Grandeur and Pomp of the ancient Temple, which needed many ſervitors and attendants, in reſpect to the great and arduous imployments of Sacrifices, and all the foreign and ſervices of that ancient Worſhip.
If any ſhall bring more light into the world concerning theſe things, conformable to Scripture, and the dictates of the holy Spirit, I ſhall rejoyce to light my dimm Lamp at their more ſplendid and radiant Luminaries: being deſirous in the mean while to be a Door-keeper of the Houſe of God, rather then to dwell in the Tents of wickedneſſe.