burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon
I think they cannot manifest one place where it is by them put for the Altar whose Greek it 's known that the New Testament Pen men chiefly follow Nay in its native sense it signifies Incense onely and by a Metonomy the Censer wherein it was put But to admit a double Trope to ride upon one word is as harsh as rare Wherefore to reconcile this place to the Old Testament I take it to signifie a Censer For so the Epithete Golden challenges it from its native signification of Incense And I humbly conceive that possibly we may understand by it the Censer of Aaron wherewith he burned Incense when two hundred and fifty men with their Censers were appointed by God to try with him Numb 16.17 who it was that God had appointed to that Office After the two hundred and fifty men were consumed by Fire Ver. 25. Ver. 38. their Censers were hallowed and Plates made of them for the Altar for a sign to the Children of Israel Now though the Text in Numbers does not tell us that Aaron's Censer was particularly laid up yet if we interpret this place in the Hebrews of that Censer it is no way repugnant to any Scripture nor to the Analogy of Faith But helps exceedingly to inlighten and reconcile that place I am the more induced to incline to it because it is joyned with two other things viz. the Pot of Manna and Aaron's Rod both which were laid up there as a token of their Murmuring and Rebellion against the Lord being two miraculous Effects which God produced presently upon their murmuring to demonstrate the Omnipotent Presence of the Divine Majesty against whom and His instituted Ministers they had so grievously murmured So then after this grand murmure of Korah there being two Miracles produced the one the swallowing up of many in the Earth the other the burning of two hundred and fifty by fire from Heaven for the remembrance of it this Censer possibly was added as another Token together with the Pot of Manna and Aaron's Rod to be laid up in the Oracle before the Lord. There is nothing to be objected against this sense but that because the Altar of Incense is omitted ver 2. therefore it 's brought in ver 4. and to be understood to be within the second Vail quoad usum onely To this I answer That the Altar standing without the Vail Aaron might take this Golden Censer that lay within the Vail and with it taking Fire-Coals off the Altar and Incense in his hands come and perfume the most Holy Place I dare not be peremptory in this point although that a certain Golden Censer lay in the Oracle constantly within the Vail according to the express terms of the Apostle is the mind of Learned Mr. Weemse in his Exposition of the Ceremonial Laws pag. 48. However it be I submit my Conjecture to all sober and learned persons having I hope before evinced the true Position of the Altar of Incense to be without but near the Vail which we now proceed briefly to describe Exod. 30 1-10 The Altar of Incense which Moses made was for matter of Shittim-Wood and over-laid with pure Gold round about For form four-square For quantity or measure two Cubits high And as for length and breadth one Cubit in each It had a Crown of Gold round about four Horns two Rings and two Staves There be some hold that Solomon cased the ancient one of Moses with Cedar and so made a larger over it A pretty fancy quickly vented Whereas we shall find expresly that Solomon made one compleat 1 Chron. 18.28 1 King 8.4 6. 2 Chron. 5.5 7. For first we read that David prepared refined Gold by weight on purpose for the Altar of Incense Besides when the Scripture says that the Priests brought up the Ark and all the Holy Vessels of the Tabernacle It mentions onely the carrying of the Ark into the Temple though Negative Authority is not absolutely Cogent yet when as Solomon is written to have made another and this is not mentioned to have been brought into the Temple but rather laid up in some of the Chambers I think we may safely shut Moses his Altar out of this pregnant Belly of Solomons That Solomon made one is expresly mentioned in two distinct places and in a 3d place 1 King 7.48 2 Chron. 4.19 1 King 6.20 22. that the inward material was of Cedar and over-laid with Gold How large it was we read not if we may double the quantity of Moses his Altar it may be we may not transcend the limits of Truth but it is best of all to be silent with Scripture The Tables of Shew-Bread IN the next place succeed the Golden Tables of Shew-Bread as to which 1 Chron. 48.16 1 King 7.48 2 Chro. 4.8 we find Gold prepared for them by King David as also Silver for the Tables of Silver whose use of situation we ye◠read not In the Kings we read but of one Table But in the Chronicles we find expresly ten in number together with their Situation five on the right and five on the left side of the Sanctuary The Description of Moses his one Table may be seen at large in the Book of Exod. But the Dimensions of Solomon's we have not though possibly double to his Exod. 25 23-29 accordingly as the place wherein they were set was double to his in capacity Some think that Moses his Golden Table was one and the nine rest were according to that cize wherein we shall be utterly silent 2 Chron. 4.19 Dr. Lightfoot c. 14. §. 5. Lev. 24.7 Exod. 25.29 The use we read was to set the Shew-Bread upon them On each Table there were set twelve Cakes six in a Row one upon another They were square and not round as usually figured with a Golden Dish of Frankincense on the highest Cake with Spoons Covers and Bowls of Gold The Form of this Table exhibited in the Draught is according to Arias Montanus the difference therein being onely as to the length of the Cakes which lay overthwart exceeding the breadth of the Table as some conceive We have added a little Coronet onely to the Brim of the Table as we read Exod. 25.25 The Golden-Candlesticks ten in number the same with this in view The last things to be mentioned are the Candlesticks 1 King 7.49 Exod. 25.31 1 Chron. 28.15 2 Chron. 4.8 1 Chron. 8.15 Their matter was of pure Gold prepared by King David Their fashion probably like that of Moses Their number was expresly ten Their situation was five on the right side and five on the left side of the House that is of the Sanctuary even as in Moses Tabernacle the Lamps are said to shine without the Vail of the Testimony Lev. 24.3 In their height and the extension of their Branches Scripture is silent Besides these there is mention made of Silver Candlesticks designed by David but how large and where placed or
14. at which Gate there were to watch six Levites ver 17. This 6 Levites under the second Temple was called Shushan Gate Some think it was called the Kings Gate Not that the King went in that way but because King Solomon built it in a more sumptuous and extraordinary manner then the rest 1 Chron. 9.18 In some one of the Chambers in this Gate of old sate the Sanhedrim and sometimes also in the East-Gate of the inner or higher Court as may be learned out of Jeremy by comparing these places together Jerem. 35.4 36.10 2. The North Gate For the watching at which Gate the lot fell to Zechariah a wise Counsellour the Son of Shelemiah called also Meshelemaiah See 1 Chron. 26 v. 2. and v. 14. 4 Levites Here there were four Levites placed in the daily watch v. 17. 3 The South Gate For which the lot fell to Obed-Edom v. 15. 4 Levites Here there were four Levites in constant watch v. 17. Whether there were two Gates in the South Wall or not is disputable For though Josephus sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the plural yet he speaks there of the second Temple From hence some hold there were two and probably so under the second The Rabbins also agreeing to it and calling them the Gates of Huldah But that there was but one under the first Temple I rather incline to think because there are but four Porters mentioned Southward There being at the four main and principall Gates four alwayes set to watch 4 The West Gate called Shallecheth from Casting up the word being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast up as being denominated from that famous Causey which Solomon made here to passe on from his own house over the Vally into the Mountain of the Temple 1 Chron. 26.16 Esa 6.13 pag. 17. The Gate stood by the Causey of the going up as we render it whereof there is famous mention Each side of this Causey was planted with Oaks and Teyle trees as Dr. Lightfoot hath well observed There were also made stately Railes of Algum trees by transposition called also Almug trees which some take to be Corall Edit Gentij pag. 357. 2 Chron. 9.11 2 Chron. 2.8 2 Chron. 9.10 and to be fecht out of the Sea neer Tyre so a Rabbi But this is improbable because such a hard materiall was not proper or fit to make Harps and Psalteries which were made of the same Algum trees Besides they are expresly said to be fetcht from Lebanon and from the golden land of Ophir Others say they were the same wood that we now call by the name of Ebony others Brazil wood because they have fancied Ophir to be Peru. Others with the learned Buxtorf explain it of the best sort of Cedars to which we shall incline till better light being sure that Lebanon was very famous for Cedars Possibly this might be some more excellent sort then the ordinary which is commonly mentioned The 70 in Chron. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wood of the Larch-tree as some interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will not easily burn as Vitruvius sayes lib. 2. c. 9. concerning a Castle neer the Alps built of it which Caesar could not destroy by fire The vulgar Latine calls them Thyma ligua which Dodoneus expounds of the wild Cypresse Well what ever the Wood were it was a rare and choise sort whereof the King made stayes for the house of the Lord we render it in the Text Pillars in the Margin of our Bibles Railes or props The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avenarius turns it thus 1 King 10.5 2 Chron. 911. Fultura quae scilicet utrâque parte gradus sustinet The Seventy two render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In another place the same thing is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read in the Text Terrises in the Margin Stayes and that which suits best of all High-wayes to the house of the Lord by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the proper meaning of the word as may be found in many places of Scripture where it is so rendred and particularly Esai 33.8 and 49.11 This famous Causey planted with trees on both sides for shade and pleasure and railed with Railes of Cedar or some ocher choise and excellent wood for safety was that stately ascent to the house of the Lord which Solomon made for a passage from his own House into the Temple through the chief Western gate called Shallecheth from this admirable Causey which the Queen of Sheba did not without cause behold with pleasing wonder 2 Chron. 9.4 This Gate was called Coponius his Gate under the second Temple Where for the service of watching there were placed also as at the three other Cardinal Gates so so also here 1 Chron. 26.18 4 Levites four Levites The lot fell to Shuppim and Hosah v. 16. Now because this Gate was open onely to the King and his Family and because a great part of the City lay on the West side of the Temple we read of other Gates in this Western Wall As first of all the Gates of Asuppim which were two little ones being at the Southermost end of the Western Wall 1 Chron. 26.15 v. 18. 4 Levites together with a Treasury called the House of Assuppim lying betwixt them The lot for the watch at these two little Gates fell to the Sons of Obed-Edom To each Gate two v. 17. that's four Levites to these two Gates Whereby it seems they were but little ones For the famous great Gates that stood in the midst of their Walls had four a piece That here were two Gates the Text insinuates by the division of the number of Porters saying not four But toward Assuppim two and two that is two to each Gate Then lastly comes in Parbar-Gate which is expresly fixed Westward and two Levites placed in their watch at that Gate v. 18. 2 Levites We have then you see four Prime Gates to the four Winds and three lesser ones towards the West besides that 's seven in all And twenty four Levites in their constant order watching at every one of the Gates according to the lot of their Father's Houses and their several Divisions Of the Gates of the Inward Court BEfore we come into the Priests Court to view the Gates we must ascend by fifteen steps or degrees which for form were semicircular the whole were in height seven Cubits and a half each being half a Cubit in Rise Where by the way take notice if the Cubit were a whole yard as some would fix it it would prove Hic labor hoc opus to climb up those Staires The Ascent would be neither gracefull nor pleasant These were the steps whereon the Levites sang the fifteen Psalmes of degrees Which thing together with the Conformity of this Ascent to the second Temple is the onely motive why such a number is delivered Those Psalmes
v. 10. 1 Kin. 6.23 v. 28. 2 Chron. 3.11 12 13. two other Cherubims standing on the Ground made as we read it of Image-work The material was of Olive-Tree and overlaid with Gold Each Wing of each Cherubim was five Cubits long All four Wings being extended to the length of Twenty Cubits viz. the whole breadth of the Oracle The two inward a Wings touched each other and the two ends of the outward Wings touched the Wall of the House The height of each of Solomon's was Ten Cubits a piece under whose two inward Wings stood Moses his Ark and Cherubims These four Cherubims are likened in Scripture to a Chariot of four Wheels whereon the Divine Majesty did sit and utter his infallible Oracles 1 Chron. 28.18 Psal 99.1 and are called therefore the Chariot of the Cherubims though some think each of these greater Cherubims stood upon a Chariot and therefore called so But the Text doth clearly speak out that they stood on their feet 2 Chron. 3.13 which is conceived to be meant not onely of their Erect Posture 2 Chron. 5.7 but also of their Situation upon the Golden-Floor whereas the other two stood on the Ark. Besides the Ark and these its Appurtenances there seems by the Epistle to the Hebrews that within this most Holy Place was laid the Pot of Manna and Aaron's Rod that budded Heb. 9.4 Numb 17.10 For so that there may be a clear Reconcilement of Scripture we must understand the Author of that Epistle by the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Reference to the Oracle or Holyest of all mentioned in the third Verse and not the Ark which relation of a Pronoun to a remote Antecedent is not altogether unusual amongst even some Learned Authors There be some that think possibly they were in the Ark till Solomon's time and then by Divine Appointment laid in some other place For why should Scripture say expresly in two places they were not in the Ark seeming thereby to imply some change 1 King 8.9 2 Chr. 5.10 as to this particular which if so then the Epistle to the Hebrews speaking of Moses's Tabernacle may consist more Grammatically with it self and other Scriptures if this may be the true mind of the Spirit The Golden Censer of Aaron also was laid up in some place near the Ark for which the fore-cited Text is as clear as for the other We read also of five Golden Emerods and five Golden Mice dedicated by the Lords of the Philistims unto God when they were smitten for their sin which were put up into a Coffer and sent with the Ark as a Memorial of God's Vengeance and of their Deliverance But whether they were conveyed into the Holyest Place with the Ark and reserved unto Solomon's Temple is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore we must leave it for a clearer Discovery In the time of Moses there was also the Book of the Law called by some the Deuteronomion laid on the side of the Ark But whether or no it was placed there in Solomon's dayes we do not read yet we find in Josiah's Reign when the Temple was purged the Book of the Law was found in the Temple by Hilkiah the Priest though no express mention be made of the Oracle Of the Vessels and Vtensils in the Sanctuary or Holy Place WE shall dispose these in the same order that the Scripture mentions them that is First the Altar of Incense Then the Tables and the Candlesticks as may be seen 1 King 7.48 49. and 2 Chron. 4.19 20. The Altar of Incense As to the Golden Altar of Incense it 's first requisite to clear it up that it was placed in the Sanctuary without the Oracle and its Vail In Moses his Tabernacle it 's clear that it had stood without the Vail For Moses having placed the Ark lets down the Vail and then places the Table Northward the Candlestick Southward and this Altar before the Vail Exod. 40 3 21 23 26. that is at the upper end of this Room just in the middle before the Vail But a clear Inference we have out of Leviticus where upon the Expiation Day the High-Priest was to take a Censer full of Burning-Coals of Fire from off the Altar before the Lord and his hands full of sweet Incense beaten small and bring it within the Vail Lev. 16.12 If the Altar stood within the Vail then it were absurd to say thus that Aaron took a Censer of Coals from off the Altar within the Vail and brought it within the Vail But when as its Position was without it 's properly said that with these prepared things he went from the Altar into the Oracle within the Vail to burn sweet Odours Again the Text says that after the High-Priest had done sprinkling the Mercy Seat with the blood of the Bullock and the Goat 7 times that he shall go out unto the Altar that is before the Lord and put blood upon its Horns and sprinkle it 7 times If so be then Aaron must go one of the most Holy Place before he can come to this Altar It 's evident Lev. 16.18 that the Altar did not stand within the Vail Thus much I desired to add to that common and urgent Argument of the daily burning of Incense by every inferiour Priest in his course upon this Altar who could not have admission within the Oracle being open onely once a year and to the High-Priest onely on the solemn day of Expiation For so we find the High-Priest and eighty inferiour Priests with King Uzziah at this Incense-Altar who durst not go into the Oracle 2 Chron. 26.17 Now that Solomon's Altar was placed also in the Holy Place appears by the Text alleadged which says it was situate by the Oracle implying that it was not within it 1 King 6.22 There is nothing worth answering that I know of which can be opposed but that foresaid place of the Apostle where it 's said Heb. 9.4 concerning the Golden Censer that it was in the most Holy Place To which I say either it is to be understood of that Censer that was thus brought into this Oracle within the Vail once a year by the High-Priest and so may be truly said to be in the Oracle though not constantly yet at solemn times or else we must think of some other Interpretation For whereas this may be conceived by some but an evasion because the Apostle seems by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to note a Temporary but constant possession not onely ad usum but ad situm for that the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse is spoken of the Pot of Manna which who knows not but continued many 100 years within the Pot. There be some therefore would expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Altar of Incense it self But are forced to do violence to the word For in all the Septuagint Bible
it seemes to have been an Instrument with ten strings On a Nebel with ten strings will I sing saies David yea it is called a ten-stringed Instrument by apposition distinctly from a Harp Psal 33.2 92.3 1 Ch. 15.21 3 Harps 3 Others are mentioned to have plaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Harps on Sheminith to excell This Harp or Kinnor one of the ancient Fathers resembles to the Greek letter Λ being an Instrument of wood whose strings ran along from the Basis of the Triangle and from one of the sides also Gen. 4.21 to the other much like those of Wales or Ireland which we call Harps at this day That they were plaid upon with the band is implied by the story of Jubal before the flood Pro. 30.28 when he is called the Father of all that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handle the Harp which word is expresly joyned with the actions of the hands metaphorically ascribed to the Spider by Solomon Wherefore it pleases Avenarius well to derive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transmutation of ν into θ. It seems this Instrument whatever the form were was composed but with eight strings in David's time For it is termed in this place of the Chronicles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super octochordis on the Kinnoroth Hasheminith on Sheminith as we translate it that is on Harps being eight stringed I know there be several who upon the citation of Josephus do conceive Antiq. l. 7. c. 10. p. 243. A. mihi that the Kinnors had ten Strings and were touched with a Plectrum or Bow and that the Nablia had twelve Strings and were plaid on with hands It is not for me to endeavour to put Josephus his words out of Tune in this his Lesson which others have learned from him by my scraping any longer upon these Instruments though sometimes the Ear of a stander-by may tolerably air the Lesson which is plaid as well as the Musician himself I do not suspect Josephus his Skill in Musick yet finding the strings of his Historical Harp crackt in many places and in some things dissonant to himself I am afraid his Copy is corrupt in this place upon the probabilities out of the Hebrew Texts before mentioned and confirmed by some Learned Authors as it is in many other places which might be evidenced at large But I shall herein submit my self to the Doctors in that Science and put a pause or stop to this particular and leaving our singing Levites in their Harmonious Consort let 's observe how the rest of the Levites Priests and Porters stood in their several Stations and Watches hearkning wondring at and praising their great Skill in that Coelestial and Spherical Mystery The Instruments which they used were some of them made of Firre 2 Sam. 6.5 1 King 10.12 others of Algum-Trees Of which Wood we have treated more largely in another place of this Temple-History The Times wherein this melodious Service was performed were in the Morning and Evening and generally in the time of sacrificing noting how acceptable their Sacrifices were to God and also that our prayers must be mixt with praises That it was done in time of Sacrifice appears by the Relation of the Work of Dedication in Solomon's days 2 Chron. 7.3 6. For when as Solomon offered the Levites waited with their Instruments of Musick and the time is expresly declared when they saw the fire come down from Heaven then they worshipped and praised the Lord saying For He is good for His Mercy endureth for ever Which Verse was the same that the Priests answered to by their Trumpets and the Levites arrayed in White Linnen 2 Chron. 5.12 13. having Cymbals Psalteries and Harps did sing unto most melodiously The place where they stood officiating in this Musical Employment was at the East-end of the Altar To which purpose 't is observable Ver. 13. that some of the Psalms are called Songs of Degrees upon the account of that place where they were sung and plaid to which some do think to be upon the 15 steps arising out of the great Court into the Priests Court at the Eastern Gate thereof But now as to the ancient Hebrew Songs we may even hang up our Harps upon the Willows not being able to tune them aright in a Land so strange and in an Age so remote from that of the flourishing state of the people of Israel in the Holy Country Onely give us leave to remember Zion while we do account their Antique yet no doubt excellent Songs as to the Metrical Composition among the Deperdita or things-lost as to our knowledge Although a Learned man Dr. Gomarus by name in his Lyra Davidis hath endeavoured in some measure to revive the knowledge of their Meters comparing David's Psalms with the Poems of Pindar and other Lyricks yet we must confess that what hath been yet spoken as to the composing part or fitting of their Songs to Instruments makes no more melody in the Ears of these latter Ages of the World then dumb Musick But as to their several Officers and Courses for this Solemn and excellent Service the Scripture hath left upon Record these following Intimations In the first place we read that they had three prime Officers Asaph Heman and Jeduthun for whom many of David's Psalms were penned probably for this end that they might skilfully fit them to the various Notes of their Vocal and Instrumental Musick and therefore are styled and directed some to the chief Musician some to the Sons of Korah some to Jeduthun and the like The Sons of these principal Musicians with their Brethren and near Kinsmen 1 Chron. 25.6 7. were disposed in a most exact and harmonious method containing 24 Courses in all of men that were cunning and well instructed in the Songs of the Lord. Each Course had 12 chief men and all the 24 Courses made up 288. and the whole number of all that belonged to the Song 1 Chron. 23.5 under the chief Masters of all the Courses set in order by David were 4000 2 Chron. 25.8 9. The 24 Courses had each their chief Officer and 11 more with him according to this Order by Lot Ward against Ward 1 Joseph the Son of Asaph 1 Chron. 25.2 9. 2 Gedaliah Son of Jeduthun v. 3 9. 3 Zaccur of Asaph v. 2 10. 4 Izri or Zeri of Jeduthun v. 3 11. 5 Nethaniah of Asaph v. 2 12. 6 Bukkiah of Heman v. 4 13. 7 Jesharelah or Asarelah of Asaph v. 2 14. 8 Jeshajah of Jeduthun v. 3 15. 9 Mattaniah of Heman v. 4 16. 10 Shimei v. 17. He was the Son of Jeduthun For though his name be omitted v. 3. where mention is made of Jeduthun's Sons yet that very verse tels us there were six of his Sons So that though but five Names are there recited yet his name is to be supplyed
the ordinary constant Offerings in one Year in which Year I shall count 365 days 52 Sabbaths and 13 New-Moons though I know the Julian Year differs from the Judaical Calendar yet by reason of the Jewish Intercalations and regulating their years thereby there will be no great difference when several years be compared together A Scheme of the Temple-offerings in one year  Kids Bullocks Rams Lambs Flour Oil. Wine      Ephahs Omers Baths Hins Logs B. H. L. The daily Sacrifice for 365 days 2 Lamb a day 0 0 0 730 73 0 30 2 6 30 2 6 52 Sabbaths 0 0 0 104 10 4 4 2 0 4 2 0 13 New Moon 13 26 13 91 19 5 8 0 9 6 3 0 Passover 7 days 7 14 7 49 8 5 4 1 3 3 1 3 First Fruits 1 2 1 2 Lev 23 19. 1 5 0 3 9 0 3 0 7 Numb 28.27 c. 0 2 0 0 6 0 0 3 1 Lev. 23.12 13.         Fir st day of 7th moneth 1 1 1 7 1 2 0 3 0 0 2 6 Tenth day of 7th moneth 1 1 1 7 1 2 0 3 0 0 2 6 The 8 dayes of Tabernacles 8 71 15 105 34 8 15 2 6 10 5 6 The sum total 31 115 38 1103 150 3 64 1 0 56 4 0 Here I have exhibited in a Table at one view the several stated offerings throughout the Year constantly given up to God at the Temple I will not undertake that it is exactly drawn up to a hair But I hope it is pretty near the matter which you see arrives to this summe in a year viz. One Hundred and 15 young Bullocks thirty eight Rams one thousand one hundred and three Lambs and thirty one Kids smoaking upon God's Altar To which was added for Bread and Drink one hundred and fifty Ephahs and three Omers of fiue Flour sixty four Baths and one Hin of pure beaten Oyl and fifty six Baths four Hins and six Logs of excellent Wine This was the constant Yearly Sacrifice SECT III. The third Section of this Chapter promised in the beginning of it shall treat concerning the various sacrifices under the Jewish Paedagogy their Nature Manner Vse and End with their attendant Rites and Ceremonies IN reading of the Scriptures wee find six various Offerings presented unto God 1 Burnt-Offerings 2 Sin-Offerings 3 Trespass-Offerings 4 Peace-Offerings 5 Meat-Offerings And 6 Drink-Offerings With two Appendixes Lev. 2.13 Lev. 2.11 Vol. 3. p. 54. Salt and Incense Hony and leaven were both forbidden expresly as being of one Nature even to Ferment as learned Weemse observeth The main and ultimate End of these Sacrifices were to point at Christ and to be the sacred Hieroglyphicks of his death and Atonement for Sinners The subordinate and intermediate End was that therein the Jewish People should be exercised in sacred worship that was typicall Gul. Parisi de legibus cap. 8. The burning of the sacrifices noted the death and consumption of Sin To represent also to the minds of the Offerers the dreadful effects of Sin as it merits death together with the goodness of God to save the sinner to pardon his sin and by the death of his sacrifice to typify an Offering once for all in the latter daies Some of these Sacrifices were for expiation of sins of Ignorance or Knowledge if so be they were not committed presumptuously For which sin there was no Sacrifice Num. 15.30 Heb. 10.36 but the person was to be cut off from his people Others were for acknowledgement of homage and tribute to God the great and mighty LORD that made all things by the word of his power Others for thanks-giving after the receipt of some eminent Mercy and for many other Ends as will appear more by and by The things offered were either of Beasts or Birds or fruits of the Earth Of Beasts these three only Bullocks Sheep and Goates Of Birds Turtles De leg c. 11 Ceremoniall Law pa. 52. Vol. 3. Lev. 14.4 and Pigeons and as Parisiensis and Weemse think Sparrows also as in the case of Leprosy So some take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify We find it translated in our Bibles by Sparrows Psal 84.3 102.7 The Creatures you see are domesticall and mild They feed on Herb and Grasse are not fierce carnivorous Beasts It 's observed by some to that purpose that they have neither crooked Nails and Claws nor continued Sets of Teeth and besides are the most usefull to man in his life Of the Birds one is a mournfull Creature the other is commonly reported by reason of its innocency and harmlesnesse to be without a Gall. Fishes we see were not offered because say some they could not be brought alive which was one ingâ—edient of the Sacrifices Another was to be without spot or blemish not that of Colour in the Hair or Wool but without any imperfection either of naturall Monstrosity or of accidentall hurt or disease and for the most part well-liking fat and young The Blood was to be poured out and the fat alwayes was dedicate to God all the Fat was the Lord's Lev. 3.16 saith the Text in Leviticus I shall now speak briefly and in order of these Sacrifices of what Creatures for what Causes and how ordered and in what feasts they were offered 1 Of the Burnt-Offering The Cause This was either offered by Gods injunction for particular Causes recited beneath or else as a free will Offering Lev. 1.3 4. But in all cases it signified Atonement for the person that lifted it up to God and shewed the demerit of sin even to be burnt to Ashes by the fire of the Lord's wrath The Kind Lev. 1.3 5 10. c. 22. v. 19. The Kind of Creature offered was either of the Herd a Bullock or of the Flock a Sheep or Goat alwayes a Male and without blemish Among Fowles the moaning Turtle or the loving Pigeon The Seasons and Occasions The Seasons were either arbitrary or instituted Arbitrary when it was a Vow or a Free-will Offering Levit. 22.18 Exod. 29.18 Lev. 8.18 Lev. 5.7 10. Lev. 9.2 3. Lev. 12.6 Weemse Vol. 3. p. 64. Instituted times are these remembred in Scripture 1. A Ram at the consecration of Priests 2ly In case of the four trespasses mentioned in Lev. 5. the person transgressing was to bring either a Turtle or a Pigeon for a Burnt-Offering 3ly At the Initiation of Aaron and his Sons to their Office there was a Ram for Aaron and a Calf and a Lamb of the first year for the people 4ly At the Purification of Women a Lamb wat burnt If poor then a Turtle or Pigeon which a learned man observes to respect originall sin at the birth of a Child 5ly As to Leprosy there were commanded to be offered by him at his cleansing two he Lambs and one Ewe Lamb whereof one he Lamb being spent in the Trespass-Offering ver
12. though the Text tell us not whether the Burnt-Offering were a He or a She Lamb Lev. 14.12 Ver. 20. yet by the forecited rule that none but Males must be sacrificed in the burnt-Offering therefore we put down a He Lamb if the Leper were able or else a Turtle or a Pigeon Ver. 22. Lev. 15.30 Numb 6.11 6ly At the cleansing of separated Women a Turtle or young Pigeon 7ly For Nazarites in two cases First at their restitution in case of defilement a Turtle or Pigeon Secondly At the period of his separation or the Manumission from his Vow one He Lamb. 8ly Ver. 14. Num. 7 15.-8.12 Num. 15.24 Exo. 29.42 Num. 28.3 At the Dedication of the Tabernacle each of the twelve Princes of Israel offered a Bullock a Lamb and a Ram. 9ly At the consecration of the Levites a Bullock 10ly For a Sin of Ignorance of the whole Congregation a Bullock also These hitherto related were instituted upon the incident cases mentioned There remain yet the constant burnt-Offerings which were these 1 The daily Sacrifice of two Lambs which were burnt together with their Meat-Offering and Drink-Offering upon the Altar 2ly On every seventh day or Sabbath four Lambs 3ly Numb 28.9 10. Ver. 11. Ver. 19. Ver. 24. Lev. 23.12 Ver. 18. Num. 28.27 On every new Moon distinctly for it self as a new Moone or first day of the Moneth two Bullocks one Ram and seven Lambs 4ly On the fifteenth day of the first or Passeover Moneth being the first of the seven daies of that great festivity after the Passeover 2 Bullocks one Ram and seven Lambs and so for seven daies continually 5ly In the Sheaf of the first fruits one he Lamb. 6ly In the feast of first fruits If we consult the Leviticall Book we read of seven Lambs one Bullock and two Rams But in the Book of Numbers seven Lambs one Ram and two Bullocks which I shall leave to consideration 7ly In the first day of the seventh Moneth or the feast of Trumpets one Bullock 29.2 one Ram and seven Lambs 8ly On the tenth day of the seventh Month or the Expiation day one Bullock one Ram and seven Lambs Ver. 8. In another place we read particularly in the case of Atonement upon that day besides this Offering there was a Ram for the High-Priest himself Lev. 16.3 5. and another for all the People 9ly and Lastly On the fifteenth day of the seventh Month being the beginning of the feast of Tabernacles thirteen Bullocks two Rams fourteen Lambs and so constantly for seven daies onely every day there decreased one Bullock from the Offerings till at the seventh day there were but seven Bullocks On the the eight and last day there was offered but one of each The Manner The Manner of service in the burnt-Offering was this for the Bullock 1 The Person that brought it was to put his hand on the head of it Lev. 1.4 as it was usuall in point of confession of sin Ver. 5. 2ly He himself was to kill his own Offering some think the Priest did it who indeed did slay the constituted Temple-Offerings but if the words be well considered we find the Priest comming in to action after the the flaying of the Sacrifice So in the relation of Hezekiah's Sacrifices there seems to be a manifest distinction between the Persons that kill'd them and the Priests 2 Chron. 29.22 But that which was the Sin-Offering of all Israel the Priests did slay Ver. 24. Ver. 5. Ver. 6. Ver. 7. Lev. 1.8 3ly The Priest was to sprinkle the Blood round about the Brazen Altar 4ly The Priest stayed off the Skin 5ly He cut it in pieces 6ly He put fire on the Altar and layed the wood in order upon the fire 7ly He layed the parts the head and the fat in order upon the wood that was in the fire which was upon the Altar Ver. 9. 8ly He washed the inwards and legs in water and then burnt all upon the Altarâ— an Offering made by fire of a sweet savour unto the Lord. So much for the Bullocks burnt-Offering If it were a Sheep or a Goat the manner was the same onely mention is made of its being slain on the side of the Altar Northward before God Ver. 11. Ver. 15. Iâ— it were a Fowle 1 The Priest wrung off its head and burnt it on the Altar 2 The Blood was wrung out at the side of the Altar 3 The Crop and Feathers were cast beside the Altar on the Eastpart by the place of the Ashes Ver. 16,17 4ly It was to be cleft with the wings but not our asunder and so laid upon the Altar and burnt an Offering made by fire of a sweet favour unto the Lord. Thus it was to continue lye burning all night upon the Altar unto the morning Lev. 6.9 10. Then the Priest having put on his Linnen Garment and Breeches took up the Ashes and laid them beside the Altar After that putting off his priestly and putting on his other common Garments he was to carry forth the Ashes out of the Camp and afterward out of the City into a clean place Ver. 12. while the fire on the Altar was still continually burning by a constant supply of wood laid in order upon it every morning The Priest's Portion To conclude with the last thing of this Section and that is what portion the Priest had in the burnt-Offering Lev. 7.8 8.8 and that was the Skin of the four footed Creatures 2 Of the Sin-Offering The Cause The Cause for which the Sin-Offering was enjoyned by God is recorded by Moses to be this Levit. 4.2 If any Soul sin through Ignorance against any of the commandments of the Lord concerning things which ought not to be done The Kind The Creature in this case offered was of the Herds either a young Bullock or Calf or a red Heifer of the Flocks a Male Kid a Female Kid or an Ewe Lamb of Fowle a young Pigeon or Turtle The Occasion The Seasons or Occasions of this Offering upon what account it was instituted were either for accidentall sins or on set stations of the year Levit. 4.3 Numb 15.24 Levit. 4.14 Levit. 4.23 Numb 15.27 Lev. 4.28.32 Exod. 29.14 Levit. 8 2 14. Levit. 9.2 3. Levit. 12.6 c. 14.19 Ver. 22. 1 In case the anointed Priest sinned there was to be offered up a young Bullock for a sin-Offering 2ly For the sin of the whole Congregation a young Bullock likewise if it be for Ignorance in not observing the Levitical Ordinances a Kid. 3ly For a Ruler a Male-kid of the Goats 4ly For any of the Common People a Female Kid of the Goats or a young Lamb. 5ly At the Consecration of an High-Priest a young Bullock 6ly At Aaron's Initiation into his Office a young Calf and at the same time for the people a Kid of the Goats 7ly At the Purification of Women a young Pigeon or
were two tenth deals of fine Flour Lev 23.16 17. mingled with Oyl given in for a Meat-offering Thirdly In the Feast of First-Fruits the Children of Israel were commanded to bring two Wave-loaves each of them consisting of one tenth Deal of fine Flour Lev. 2.13.14 baked with Leaven and this is that oblation of the First-Fruits which was commanded by God to be offered and forbidden to be burnt because there was leaven in it and therefore was wholly reserved for the Priests house to consecrate the use of Leaven in their Bread in their Habitations when they fed upon the fruits of the Land whereof they had now in these first-fruits presented a taste unto the Lord who resigned it over to his Ministers and Officers in the Temple Ezek. 44.30 that a Blessing might rest upon their houses But as to the Offering in this Feast of First-Fruits that did burn upon God's Altar it was this they were at that time to bring in some of the young new Corn newly ripe to beat the Corn out of the fullest green Ears Lev. 2.14 15. and to dry it by the fire then to pour Oyl upon it and then to lay Frankincense upon it Part whereof even part of the beaten Corn and part of the Oyl together with all the Frankincense was to be burnt for a memorial of their Thankfulness as an Offering by Fire of a sweet savour unto the Lord. The rest as is often remembred in all such Meat-offerings came to the Priest The Manner and Rites The manner of this meat-offering to put a period to this Section was on this wise First there was fine Flour prepared then a quantum sufficit Lev. 2.1 2. Lev. 6.15 16. or a fitting proportion of Oyl powred upon it and mingled with it and then the Frankincense was laid on the top of the Cake Wafer or Loaf to make a sweet perfume when the Nidor or inconvenient scent of the Flesh and Cake and Oyl might otherwise stain the purity of the Air. The general proportion as is above remembred was this to every tenth Deal or Omer of Flour there was the fourth part of a Hin of Oyl to be measured out The quantity of Frankincense I do not find mentioned unless we could bring forth the exact quantities of the capacity of those Vessels offered by the 12 Princes of Israel at the Dedication of Moses his Tabernacle Numb 7.13 14. It 's known among us by the Statute of 23. H. 8. cap. 4. that the weight of several of our English Vessels is commanded to be of such a quantity according to the proportion of its inward content or capacity I know not whether there were such exactness used of old among the Jews or at least whether these Vessels of the Princes were not ad arbitrium and not according to any Standard-Vessels in their capacity If there were any preciseness in their frame as it should seem there was because they did offer just so much fine Flour and Oyl according to so many Lambs and Bullocks which quantity was stated by the Mosaical Law Then there will appear some proportion of the Incense to the Meat-offering For if you observe Numb 7.13 there was one Silver Charger whose Weight was a hundred and thirty shekels and one Silver Bowl of 70 shekels both fill'd with fine Flour mingled with Oyl which arrives to two hundred shekels that makes at half an Ounce Troy the shekel according to a laxe acception an hundred Ounces in Weight The Vessel of Incense which we translate a Spoon was but ten shekels or five ounces in Weight All these three Vessels were full Ver. 14. says the Text the first two of fine Flour and Oyl the last of Incense Now if the same proportion between the Weight of each did extend also to intervene between the Content of each which though I confess there is no solid ground for yet some Neighbouring probability give us leave to indulge at present in this Point then it will be as two hundred to ten or as eight pound four ounces to five ounces that is where there was so much as eight pound four ounces in Flour and Oyl expended in Meat-offerings there was five ounces of Frankincense to yield a fragrant savour upon Gods Altar He that is more at leisure may count all the Sacrifices of each Prince and proportion the quantities of Flour and Oyl according to the rule often mentioned and then say According as the Weight of the two Vessels to the Measures of the contained Meat-offering so possibly was the Weight of the Spoon to the Frankincense contained which was adhibited proportionably to such Offerings But to leave conjectural uncertainties the confection or making of the Incense we read to be of Stacte Exod. 30.34 Ver. 38. Onycha Galbanum and pure Frankincense of each a like Weight which being compounded by the Officers of the Temple for none else might make it was paid for according to its value and the quantity which the Sacrifice of each Suppliant Offerer did take up But as to the Daily Service and Annual Festivities there was a set quantity to be made Ver. 36. and to be laid up in the Sanctuary for these uses As to the common Meat-offering thus prepared with Oyl and Frankincense the Priest took a handful of it even of the Flour and Oyl with all the Frankincense and burnt it for a memorial upon the Brazen Altar for an Offering of a sweet favour to the Lord. The Remnant was the Priest's Portion The Priests Part. Lev. 2.3 Lev. 7.9 10. As for those Meat-offerings that were bak'd in Ovens or drest in Frying-Pans or upon thin Flat-Plates they all fell to the Priest Every Meat-offering also that was mingled with Oyl or that was dry that is without Oyl was theirs also Lev. 2.4 Such of these Offerings As First were bak'd in an Oven were Unleavened Cakes mingled with Oyl or Unleavened Wafers anointed with Oyl Ver. 5. Secondly If drest in the Pan then they were made of fine Flour unleavened mingled with Oyl and divided into several parts and Oyl poured upon them Thirdly If they were made ready in the Frying-Pan they were then made of fine Flour mingled with Oyl Lev. 2.11 and there was no Leaven nor Honey to be offered up to God in them But Salt was expresly enjoyned that it should not be wanting in any Meat-offering presented to God Ver. 13. SECT VI. Of the Drink-Offerings Num. 6.17 Lev. 23.18 2 Chron. 29.35 Numb 15.5 10. Numb 15.5 7 10. THE Drink-offering was always of Wine and was always also conjoyned with other Sacrifices but never alone Burnt-offerings and Peace-offerings had Meat-offerings and Drink-offerings joyned with them but the Sin-offerings had none In every Sacrifice where there was a Bullock slain the quantity of a Drink-offering was half a Hin of Wine for a Ram the third part of a Hin of Wine for a Lamb or Kid the
of the precise Synod †Lang. de annis Christi l. 1. c. 10. Selden de anno Civili Judaeorum cap. 13. 27 hours and ½ for to give the Moon a visible Phasis according to which day of its first appearance the Jewish New Moons were vulgarly celebrated If I should perform this at present it would swell this Treatise too much for which it is not of any great moment to insist and therefore we shall proceed briefly to describe the pompous Solemnity of this Dedication In the first place we read that King Solomon for this rare Festival assembled the Elders the Heads of the Tribes 2 Chro. 5.2 1 Kin. 8.65 and the chief of the Fathers of Israel and a mighty Congregation of all the Nation from the entring in of Hamath to the River of Egypt 2 Chro. 7.7 After this Solomon hallowed the middle of the Court because the Brazen Altar would have proved insufficient to contain the multitudes of the intended Offerings The Elders of Israel being assembled waited upon the King at Mount Zion where the Ark of God's Covenant was yet resident which the Priests took up upon their shoulders 1 Kin. 8.3 4. The Levites mean while according to their several designed Ranks carryed the Tabernacle of Boards and Curtains wherein the Ark stood with all the Holy Vessels of Moses 2 Chro. 5.2 Thus in a pompous Holy Procession they walked leisurely from the City of David the Ark being brought up to the sacred Mountain the King and all the Congregation sacrificed before it Sheep and Oxen without number Ver. 6. Ver. 7. Then the Priests conveyed the Ark of the Covenant into the Oracle or most Holy Place and set it under the Wings of the Golden Cherubims which being done and the Priests returned out of that mysterious place one hundred and twenty of them with silver Trumpets for Moses his were of silver sounded in the Court and near to them the Singers Asaph 1 Chron. 6.33 Ver. 12. Hëman the Grand-son of Samuel the Prophet and Jeduthun with their Sons and Brethren being arrayed in White Linnen and accommodated with Cymbals Psalteries and Harps stood at the East End of the Altar lift up their Voices and sung this Verse For He is good For His Mercy endureth for ever While this admirable Consort of Vocal Pneumatical and Organical Musick 2 Chron. 5.13 made a joyful sound throughout the Temple its Courts and the Neighbouring City Behold a Cloud of Glory filled the House of God with such bright and shining Beams that the Priests could not stand to minister by reason of its Radiant Majesty Immediatly upon this King Solomon standing upon his Brazen Scaffold before the Altar and looking towards the Cloud of Glory thus bespake the Divine Majesty 2 Chron. 6.1 2. Ver. 3 4 c. The Lord hath said that He would dwell in the thick Darkness But I have built an House of Habitation for thee and a place for thy dwelling for ever Then the King turns his face to all the people as they stood makes a short but elegant and pithy Oration and gives them His Royal Blessing After this He turns His face West again to the Temple and the Altar directing His Eyes stedfastly towards that Divine Glory and falling down devoutly upon His Knees 2 Chron. 6.12 c. 2 Chron. 7.1 and spreading out His Hands toward Heaven He powrs out a large and Heavenly Prayer before the Majesty of God riding upon the Chariot of the Cherubims At the conclusion thereof miraculous Fire descends from Heaven consuming the Burnt-Offering and the Sacrifices while the Glory of the-the-Lord filled the House with such Orient Splendour that the Priests could by no means enter Now when all the Children of Israel saw the Fire from Heaven and the Glory of GOD upon the House they bowed themselves with their Faces to the Ground upon the Payement worshipped and praised the Lord with one Voyce saying For He is good for His Mercy endureth for ever Then the King offered His stately Sacrifice to the Lord of two and twenty thousand Oxen and a hundred and twenty thousand Sheep Thus the King and all the People dedicated the House of the Lord throughout seven days After which followed the seven days of the Feast of Tabernacles together with an eighth being the solemn Assembly the 22 day of the moneth The 23 followed which was the Sabbath and that being concluded on the Evening of the 23 day Solomon sent away the people to their Tents 2 Chron. 7.10 Lev. 23.40 42. which were made during this Feast according to the Law of Willows and Palms glad and merry in heart for the goodness which the Lord had shewed to David to Solomon His Son and to His People Israel After which night having slept sweetly on the first day of the Week every one takes up his Journey to his own Habitation according to their various distances from the Holy Temple CHAP. VIII The Temples Duration THis famous Building being thus famously hansell'd and house-warm'd with so many fat Burnt-Offerings we will account its continuance not from the Foundations first laying when it was yet an imperfect Embryo but from the 23 day of the moneth Ethanim in the Julian Year 3710. or of the World 3001. which day according to our Author being co-incident with the 14th day of the Julian Moneth Lev. 25.9 November and being the second Sabbath of the Year of Jubilee now begun For the first was one of the days of Tabernacles shall be the first standing day of the Temple and keeping house upon its own Revenues apart from these grand and solemn Festivals being united for the more August and noble Celebration of its Dedication From which day till the Year of the same Julian Period 4126. Aug. 27. being the Sabbath also it stood four hundred and fifteen years Vsser p. 131. two hundred and eighty five days according to the Julian Account which I shall briefly exhibit in this Laterculus or Scheme wherein the Names Reign number of the Kings may be observed at one view under which it stood Not but that it received many sore shakings by many Heathen Kings by the Idolatrous Neighbours of the Kingdom of Israel or the ten Tribes who many a time laid their Sacrilegious hands upon these Divine Materials Nay which is most to be lamented it was wounded in the house of its Friends that should have been even some of the Kings of Judah For all which I refer you to the sacred Annals of the Kings and Chronicles as to the larger view of those Transactions which I have linked in a more compendious Chain before the close of this Chapter Onely before I give in this ensuing Type remember that the Dedication being solemnized in the 11th of King Solomons Reign and that He holding the Scepter 40 years we must set down 29 for Him after this great Dedication  Years  1 Solomon 29
a former King But of this I have formerly treated Chap. 3. Pag. 53. do incline to think it to have been the great Eastern Gate of the Priests Court which being decaied he new built in a magnificent manner It being called the Upper-Gate in the Book of Kings and the New-Gate in the higher Court of the Lords House 2 Kin. 15.35 Ier. 36.10 by the Prophet Jeremy from this King 's new work about it who having walked religiously reigned victoriously he dyed peaceably and slept quietly in the Sepulchres of his famous Ancestors A.M. 3262 Ahaz the 12th King Now arises up into the Throne one of the most wicked Kings of Judah walking in the ways of the Kings of Israel He made his Son pass through the Fire and burnt Incense in the Valley of Hinnom he erected molten Images to Baalim 2 Kin. 16.3 2 Chr. 28.3 and sacrificed in the high places and on the Hills and under every green Tree Wherefore the Lord sent Rezin the King of Syria and his confederate Pekah King of Israel to besiege him in Jerusalem wherein though they prevailed not to take the City yet Rezin smote his Land and carryed a great multitude away Captive to Damascus and recovered Elath a strong Fortress from Judah 2 Chr. 26.2 which his Father Vzziah had fortified Pekah slew one hundred and twenty thousand valiant men in one day and carryed away captive two hundred thousand with much spoyl to Samaria This King being thus sorely distressed sends a Message to Tiglath-Pilezer King of Assyria with a Present of the Silver and Gold found in the House of the Lord. 2 Kin. 16.8 2 Chr. 28.21 For he was not onely desperately plunged by the two former Kings but sorely afflicted by the Edomites and the Philistins the former carrying some away captive and the latter seizing many of his Towns The Assyrian King upon this invitation falls in upon the Kingdom of Syria slew its King took Damascus the chief City and subdued it under him Whereupon Ahaz meets him at Damascus and takes there the pattern of an Idolatrous Altar and sends it to Vriah the Priest and being returned causes the Brazen Altar of the Lord to be removed and his new Altare Damascenum to be placed in the Court for his own Sacrifices New Inventions of men in God's Worship never thrive for his Confederated Friend out of Assyria falls now upon the King of Iudah himself 2 Chr. 28.19 20. Isai 10.28 For he came up saies Isaiah to Ajath he passed to Migron and laid up his carriages at Michmash mentioning with these other Cities of Iudah and saies he shal shake his hand against the Mount of the Daughter of Zion Ver. 32. 2 Chr. 28.23 In the time of this his great distress he did trespass yet more against the Lord for he sacrificed to the Gods of Damascus that smote him which was his ruine Now he plunders the House of God to purpose and makes mad work in the Temple He gathers together the Vessels of the House of God and cuts them in pieces He pulls away the borders of the Bases and removes the Laver takes the Sea of Brass off from the backs of the brazen Oxen and sets it on the stone-Pavements 2 Kin. 16.17 certainly he was troubled in conscience that they had so long served God in bearing that stately Vessel and pitied their weariness under their long burden out of a sacrilegious madness of Spirit mixt with his distress and necessity The Covert also for the Sabbath which probably was built to shelter the Priests in rainy and tempestuous weather he turns out of doores Nay Dr. Lightfoot harm p. 116. Mr. Fuller 's Pisgah pag. 283. Usher Annal p. 93. 2 Chr. 28.25 Ver. 22. Dr. Lightfoot that stately Passage or Entry of the King to the Temple called the Causey or Shallecheth on the West he either obstructs diverts or destroyes and that either out of fear of surprizal by the Assyrian or rather to manifest his utter rejection of the worship of God in favour to the Emperour's Idolatry Afterwards he put out the Lamps and leavs off burning Incense in the House of God he shuts up the doors and turnes High-Priest to the Devill For he made him Altars in every corner of Ierusalem and in every severall City of Iudah he made high places to burn Incense to other Gods and provoked to anger the Lord God of his Fathers This is that King Ahaz But what followes Most probably deposed for all this by his faut or the King of Assyriae and sees his own son lifted up to the royall Throne in his stead For if his son Hezekiah began to reigne in the third year of Hoshea King of Israël as you read expresly 2 King 18.1 2. Then did he begin in the fifteenth year of his Father Ahaz For Hoshea's beginning to reigne in the twelfth of Ahaz 2 King 17.1 doth determine the fifteenth of Ahaz to synchronize with the third of Hoshea the commencement of Hezekiah's Reigne who hereby must needs prove to be assumed into the Empire by his Father as the learned Bishop Usher would have have it or else introduced by the Assyrian as learned Dr. Lightfoot declares Besides it is distinctly noted in 2 King 18.9 10. that Samaria was taken in the sixth of Hezekiah which was the ninth of Hoshea Therefore the first of Hezekiah is the third of Hoshea and the fifteenth of Ahaz when Hezekiah began to reigne in his Father's life time who died after 16 years dominion whether compleat or current is not exprest 2 Chr. 28.27 But he died ingloriously and was not buried with honour in the Sepulchres of his famous Ancestors Thus this abominable Polluter and Prophaner of the Temple came to an untimely end not being able to tell the hour of God's wrath upon the Diall of his idolatrous Wickedness Though he erected a famous Materiall one in some place of his House or of the Temple much spoken of and contested about by learned Authors yielding a miraculous confirmation to the faith of his pious Successor Vol. 3. in his judicial Laws c. 25. p. 89. Pag. 246. Pag. 162. Concerning this Diall Mr. Weemse hath an exercitation but there speaks not of the place only conceives it to have been a polar one Mr. Gregory of Christ's-Church in Oxen in his posthumous Works seems to assent to Cornel. A lapide that it was placed on a wall of the King's Palace and that it was a South-verticall Diall Adrichomius places it in the Temple and saies it was made of the brazen Altar of the Lord which he removed from its situation but he proves nothing I shall onely leave to consideration as to the place that seeing some Altars are mentioned to be fixt on the top of the Upper-chamber of Ahaz 2 Kin. 23.12 that spoken of in the mids of a Relation concerning two Temple-pollutions whether this Diall might not be supposed to have been placed
intreaty of pardon for this digression whether or no the Tyrians had discovered America before or so soon as Solomon's daies or whether Solomon himself had by Scripture-light or naturall speculation of the frame of the World known the roundnesse of the Earth and thereupon employed Navies to search out the World and its rarities is not to be known because of our defect in historical Writers of those times especially of the Tyrian Annals and others of Egypt mentioned by Josephus We cannot apprehend by the reliques and fragments of stories that remain of those times or the neighbouring Ages when History began to be riper that they had such extraordinary skill in sailing upon the vast Ocean as hath been obtained since the rare invention of the Mariner's compasse but that their discoveries were attained either by reason of impetuous storms driving them beyond their purposes upon unknown Regions or else in coasting slowly by the reaches and Promontories of severall Countries In which manner no doubt Solomon's ships did trend upon the Asian coasts till they came to the habitation of (b) Gen. 10.29 Ophir the Son of Jocktan in the South-Easterly parts of Asia concerning the punctual place of which Country near the Golden Chersonese Stuckius upon Arian's Periplus of the Erithraean Sea Purchas in the first Part of his Pilgrims Sir Walter Rawleigh in his History of the World and above all the learned Bochartus in his Phaleg will give satisfaction to such as please to peruse them while we speak to this excellent Mettal which Solomon brought from thence in great abundance and employed it most bountifully in the adorning and enriching of the Temple Gold the choisest of all Mettals and the finest of that kind must be used about the Sanctuary The Apostle Peter compares Faith to (c) 1 Pet. 1.7 Gold that is tried in the fire and therefore some do accordingly expound that place of Faith where our Lord exhorts the Angel of Laodicea to buy of him (d) Rev. 3. Gold tried in the fire There be who expound it of the Word of God which the Apostle would have to dwell (e) Col. 3.16 richly in the Saints and is more to be desired then (f) Ps 19.10 Gold yea then much fine Gold Others interpret it of the righteousnesse of Christ But I shall enlarge a little more particularly concerning this excellent Mettal of Gold and insert those Observations in their due place It may be observed from Scripture that many things are resembled to Gold as saving and heavenly wisdom though preferred before it Receive (g) Pro. 8.10 knowledge rather then choise Gold for (h) Pro. 16.16 how much better is it to get wisdom then Gold seeing (i) Pr. 20.15 the lips of knowledge are more precious then Gold Sometimes (k) Pro. 22.1 loving favour is compared with but greatly to be valued before Gold Sometimes the purity of Christ's Government in the Church is shadowed by his (l) Delrio in Cant. 5.11 fol. 196. Par. 1604. head of Gold Sometimes the Glory of eternal life is set out by it when the City of the new Jerusalem is said to be of (m) Rev. 21.18 pure Gold Several times the word of God is hereby set forth to shew the estimation that is due to it For so doth the sweet Singer of Israel intimate when he saies that the Judgments of the Lord are more (n) Ps 19.10 to be desired then Gold he acknowledges (o) Ps 119.72 the Law of his mouth was better to him then thousands of Gold and professes that (p) Ver. 127 he loves his commandments above Gold yea above fine Gold Accordingly some have explained that place of the Apostle Paul where he speaks of some that build (a) 1 Cor. 3.12 Gold upon the foundation holding it to be meant of the Word of God Christ doctrinal being built upon Christ the essentiall foundation of the Church It is true that an eloquent light of his Age treating upon that place after several words concludes thus (b) Chrysost Tom. 3. edit Savil. pag. 298. lin 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is manifest saith he that the Apostle's speech is to be understood concerning actions But what are the actions of spiritual builders as such whom the Apostle doth elsewhere call Gospel-ministers but their doctrines and teachings which according to their nature shal either be rewarded or destroyed In this very sense doth learned Jerom expound that place as may appear by these his expressions at large in his Comment on the Prophet Haggai (c) Tom. 6. pag. 280. Ego argentum quo domus Dei ornatur existimo eloquia Scripturarum de quibus dicitur Eloquia Domini eloquia casta c. et aurum quod in occulto Sanctorum sensu et in cordis versatur arcano splendet vero lumine Dei. Quod Apostolum de Sanctis qui super fundamentum Christi adificant sensisse perspicuum est aurum argentum lapides pretiosos ut in auro sensus occultus fit in argento sermo decens in lapide pretioso opera Deo placentia His Metallis illustrior fit Ecclesia Salvatoris quà m quondam Synagoga fuerat his lapidibus vivis aedificatur domus Christi pax ei praebetur aeterna The Silver wherewith the House is adorned I take to be The words of the Scriptures of which it is said The words of the Lord are chast words and the Gold that which is laid up in the hidden meaning of holy things and the secret place of the heart and shines with the true light of God Which it is clear that the Apostle did understand of the Saints who build upon the foundation of Christ Gold Silver precious Stones that the hidden meaning is set forth by the Gold comely Speech by Silver works pleasing to God by the precious stones The Church of our Saviour is more illustrious by these Metals then the Synagogue was in times past The House of Christ is built with these living stones and eternal peace is granted to it But to let that passe Gold in Scripture is thought by many to be a comparison whereby to set out the excellency of Faith true saving Faith in Jesus Christ As where we see upon the right hand of this Prince of Might the Queen to stand in Gold of Ophir the learned Rivet doth apply it to Faith and other Graces as the Golden Ornaments of the Spouse of Christ So where we find her neck to be adorned with (d) Can. 1 10. chains of Gold it may be applyed to the beautiful chain of Faith and other spiritual Graces being her choise Ornaments in the eyes of Christ In another place we read of three Kings from the East believing in him whose star they had seen and presenting our Saviour with (e) Mat. 2.11 Gold Frankincense and Myrrhe which Grotius interprets of Faith Prayer and Repentance We hear likewise of (f) Rev. 5.8 golden Vials in the
Disciples by two and two But this were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 10 1. to hunt after too much nicety The Tops of the Pillars were curiously adorned 2 Tim. 4.8 to shew that those who persist to the last constantly shall be crowned The Lilly work the Emblem of Innocency Pomegranates of Fruitfulnesse there being many grains in one Apple their Crown shall declare their Glory As Crowns did vary according to the nature of the Service among the Romans so shall every one be rewarded according to his works The Vessels in the open Court IN this place there are these things considerable The Altar of burnt Sacrifice The Sea of Brasse and the ten Lavers of each in their order 1. The Altar of Brasse The Brazen Altar stood in the Priests Court in the open ayre that so the nidor fuligo the sent and smoak of the Sacrifices might be the lesse offensive This Altar had its several implements fit for service as Censers or Ash-pans Num. 4.14 Flesh-hooks Shovels Basons c. of which we must not speak particularly they being but proper appurtenances of the work of Sacrifice What the Altar signified we need not much trouble our selves or haesitate about it having so sure a guide as the Apostle by the dictate of the Spirit of God who saies We have an Altar Heb. 13.10 Molin de Altar p. 79. Rivet in Exod p. 1132. Heb. 10.10 14. whereof they have no right to eat who serve the Tabernacle Those that continued enslaved and yoked to their Jewish Ceremonies had no right to the Altar of which we are to feed on which Christ offered himself We are to eat of the Altar i. e. the Sacrifice offered on the Altar by a frequent Metonymy so then the Sacrifices signified Christ and the Altar his Crosse For Christ was offered to bear the sins of many Heb. 9.28 As the Altar was set without the Temple the Emblem of the Church or new Jerusalem Ver. 12. so Christ's Crosse was without the Gate of the old Jerusalem And as on the expiation-day the Priest officiated without the limits of the Tabernacle Lev. 17.11 See Essâ—nius de sacrificiis p. 220. or Courts of the Temple so the blood of Christ that maketh atonement was shed without the Camp in Golgotha where he had the place of his burial Christ crucified is the food of Souls as the Sacrifices were of old for the Priests The name of the Altar in the Hebrew is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Mactation or killing and offering of the Sacrifice sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ascending up to it whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks Altare among the Latines is derived ab Alto from its being built up high above the earth or because in high places as mountains and hills and Ara from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preces prayers or imprecations made to the Gods at their Sacrifices There be who would by no means have the Altar to signify the Crosse of Christ because the Papists do so highly idolize it and besides do count their Tables on which their unbloody Sacrifice is offered to be signified thereby and therefore understand that place by a Metonymy Habemus Altare we have an Altar i. e. A Sacrifiâ—e offered upon the Crosse viz. Christ himself But I know no reason why there should be so much flying to Tropes and such curiosity in evading this designation because Papists commit folly about it Whereas no doubt they will all affirm that Christ is the Gospel-Sacrifice For he is our Paschaâ— Lamb 1 Cor. 5.7 saith the Apostle Molin de altare p. 79. The Fathers for 200 years called the Table of our Lord The Altar as Molineus witnesseth and that onely by allusion and accommodation and in this figurative sense the Church may say still that we have an Altar though Christ's Crosse were destroyed before the Apostle wrote to the Hebrews But yet if we shall joyn both Sacrifice and Altar in one signification of Christ I shall not gainsay though I see no such grand inconvenience in applying it more distinctly especially since we do it onely by accommodation For on the contrary side by applying the Altar to Christ there 's more danger of the inference of Popish adoration Psal 118.27 if any be inferred The Sacrifice of old was to be bound to the Horns of the Altar Some by the Horns of the Altar expound the strength of Christ but if the Altar might prelude to the Crosse these might note Christ's nailing to the Crosse Whether this Altar were underneath framed of stone is not certain if it were to be sure not of hewn stone (a) Cont. Apion lib. 1. p. 1049. Josephus relates of the Altar at Jerusalem out of Hecataeus and doth not â—oâ—â—radict it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A four square Altar not of hewn but unwrought impolished stones according to the (b) Exod. 20.25 Deut. 27.6 Jos 8.3 command of God Instruments did pollute it The hearts of Saints are compared to Altars by the Ancients in the Primitive Church Humane skill Art and Reason cannot polish stones fit for an Altar to offer up to God (c) Clem. Alex strom 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Church is a grand Altar for holy Sacrifices Impolisht stones Saints differing in Judgment may lye together in one Altar on which God may have his (d) Isa 31.9 fire in Zion and hearth in new Jerusalem None but fire from heaven no culinary fire ought to inflame the Sacrifices of the Altar Aaron's Sons smarted in that case No strange fire of our Passions ought to be admitted in any service of God For the wrath of man worketh not the righteousnesse of God Let us in few words mention the New Testament Sacrifices that through Christ are offered up unto God whereof more in the 5th Section (e) Ps 51.17 A broken Heart is a Sacrifice which God will not despise The heart that 's wounded by the knife of Repentance is acceptable to God In Craâ—tfying of our lusts offering them up on the Altar of the Crosse of Christ is a Sacrifice well pleasing in the sight of God The offering up of Christ in prayer to God as of a Lamb without spot morning evening is another Let the (c) Psal 141.2 Mat. 27.46 lifting up of my hands sayes David be like an evening Sacrifice Christ died on the Crosse toward the evening about the 9th hour according to 12 unequal houres counted about the time of Easter from Sun-rise to Sun-set falls between 3 and 4 afternoon The service of our very bodies to God is another reasonable Sacrifice Of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable Creatures were sacrificed now we may offer our selves (d) Rom. 12.1 rational Creatures in this way of sacrifice (e) Psal 4 5. The Sacrifice of righteousness is another Praysing of God is another He that (f) Psal 50. ult 23. offereth prayse glorifieth
Bareketh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lighten or shine bright The 70 here and in the 29 of Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Jerome Josephus here notes that Symmachus translates it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common name of a Carbuncle because 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fair and beautiful It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kene-Boshem Calamus Aromaticus The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweet-scented Cane I cannot say 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiddah The Seventy translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being counted but a Chaldaean deâ—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 Merâ—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
g 1 Cor. 10.25 Whatsoever is sold in the Shambles that eat asking no Question for Conscience sake Every thing that is wholesome or nutritive food certainly may be used h 1 Tim. 4.4 Every Creature of God is good and nothing to be refused If it be received with Thanksgiving It is evident that things offered to Idols and i Act. 15.29 things strangled are conjoyned in that place with blood where abstinence from it is commanded because of the Jews whose Communion with the believing Gentiles was interrupted by their liberty in those things As for things Offered to Idols the Apostle Paul counts it a meere indifferency k 1 Cor. 8.4 8. Rom. 14.3 20. unless in the case of scandall or offence to weak brethren Then indeed there is an Hypoheticall necessity imposed upon our abstinence for we must not by an unreasonable use of our liberty give occasion of offence unto others Then indeed we must not eat a 1 Cor. 10.28 For his sake that shewed it and for Conscience sake The Earth is the Lords and the fulness thereof But this question is more fully spoken to by Chamier Panstrat Cathol Tom. 3. lib. 15. c. 10. p. 528. Hornbeck Sum. Controvers lib. 11. de graecis p. 841. c. and Grosted our Countryman de cessat legal p. 134. c. with others who determine it in the affirmative that it is lawfull to eat blood so it be without offence or scandall to weak Brethren But I shall leave this and proceed to parallel the effusion of Blood out of the Sacrifice with Christs shedding his Blood upon the Cross He hath b Rev. 1.5 washed us in his Blood for our sins The Blood came out of the heart of Christ our Gospell Sacrifice to cleanse us from our impurities The Speare opened a passage into his brest that we might enter in at the doore of his Wounds and be healed by him and united to him This is the c Zech. 13.1 Fountain opened to the house of David and to the Inhabitants of Jerusalem for sin and for uncleanness Besides in every Sacrifice d Lev. 3.16 the fat was the Lords It is the best of the Creature and e Theophrast Charact. p. 249. perishes not so soon as the lean To signifie that we ought to give the choicest and most excellent of our services unto God The inwards also with the heart and reins were to be washt and then Offered to God by Fire we must cleanse our hearts and then dedicate them to God The Head also and the Taile or Rump were to be offered up to God the Head f Spelman Tithes p. 72. as principium the Taile as finis Actionis Both the principle and beginning of all our actions and services as well as the end must be consecrated to God The dung was to be cast away into an unclean place to shew that there is impurity in our choicest services and that we ought to fling it away when we approach and draw nigh to God All the filth and defilement of sin is to be removed as possible from all our approaches unto God But putting an end to Generals I shall descend to some particular Sacrifices which though they were various yet they did all in severall waies either allude to Christ or else to somewhat of our Gospell Services For as our judicious a Grosted de Cessat Legal p. 167. Grosted a great light considering the times wherein he lived doth observe Vt res una multis signis ita Christus multis Sacrificijs the same thing may be noted by many signs so Christ by many Sacrifices 1. Of the burnt Offering 1. The burnt Offering was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend because being wholly burnt it did ascend up to Heaven in smoak and vapour By the Septuagint it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole burnt Offering There was therefore a constant fire maintained upon Gods Altar to this purpose b Lev. 6.13 The Bullock Lamb or Kid which was thus Offered upon the account of the sinner did note our corruptibility even like the bodies of these Beasts obnoxious to the consuming wrath of God and the punishment justly due to us even to be tormented in the fire of his indignation And as the vapour ascended up to Heaven to cry for propitious mercy so it shewed the place from whence alone we can expect redemption and expiation for sin even from Heaven in the acceptation of Christs offering who was scorched in the fire of Gods wrath for sin Hereby likewise the meanes of obtaining pardon and grace are signified by the two properties of Fire Light and Heat The Light of Faith whereby the ancient Jewes did foresee Christ the promised Sacrifice and the Heat of ardent prayers breathed from the Altar of an inflamed heart whereby they did in the name of the foreseen and hoped for Sacrifice obtain the remission of sin Besides these were often reiterated for a constant memorial of the c He. 10.14 great Sacrifice once to be offered for the sins of many forasmuch as they were of themselves never able to purge the conscience from sin Fire was used in the consumption of these typical Sacrifices and what might that signifie Sometimes in Scripture it signifies d Grost ibid. p. 123. Virtutem Divinitatis nestrorum vitiorum rubiginem consumentis The force and power of the Divinity destroying the rust of our sins and vices as it is exprest in Deuteronomy saith our Grosted a Deut. 4.24 The Lord thy God is a consuming fire Sometimes it signifies Gods indignation as the Prophet Jeremy expresses it against unjust oppressors b Jer. 21.12 Lest my fury go out like fire and burn that none can quench it Sometimes it signifies the words of God proceeding from the mouth of the Prophets c Jer. 5.14 Behold I will make my words in thy mouth fire and this people wood and it shab devour them The words of the Law have the force of fire burning d Cramer Schol. proph 5 ta par p. 17. the hearts of men and stirring up in them the sense of the just wrath and fury of God against sin Now as the fire consumed the Sacrifices it noted the justly demerited wrath of God to consume us for our sins and was a type of the anger of God that fell upon Christ our Surety on the behalf of sinners * Cloppenb Schol. Sacri p. 62. c. It was anciently the token of the acceptation of their Sacrifices when fire came down from Heaven to consume them as in the Sacrifice of e Gen. 15.17 Abraham f Lev. 9.24 Aaron g Judg. 6.21 Gideon h 2 Chr. 7.1 Solomon i 1 King 18 38. Elijah It was unlawfull to use any other fire then celestial for when once God had answered by fire from Heaven the Priests office was to conserve it perpetually
the Cross 8. The inwards and legs were washt in water and then burnt Interanea diluit qui conscientiam purgat Orig. Hom. 1. Lev. p. 116. being an offering made by fire of a sweet favour to the Lord. For Incense was joyned with Sacrifice to give a sweet perfume This might allude to the cleanness and holiness of Christs heart he was a most innocent person The water of the Spirit ran alwayes thorow him and noted the purity of his walking the spotlesness of his life and therefore he could e Dan. 9.26 not suffer for himself f Isa 53.5 't was for our transgressions that he was wounded for our iniquities was he bruised Upon our account was he scorched in the flames of his Fathers wrath when the ardent ejaculations of his soul in prayer like inflamed Incense went up smoaking towards Heaven and giving a most precious sent and favour to his glorious Sacrifice g Heb. 9.14 when through the eternal Spirit he offered up himself without spot to God Of the Six-Offering There is a common name in the Hebrew to all Offerings made by fire and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire because offered by fire Sometimes it is applied to the a Exo. 29.19 Lev. 1.9 13. burnt-offering as we translate it an offering made by fire to b Lev. 2.2.23.13 meat-offerings to c Lev. 3.3 9. peace-offerings d Lev. 4.35 and to sin-offerings And therefore because they were Sacrificia ignita The proper name of this is taken from the reason or ground whereupon it was offered and that was for the expiation of some sin committed as hath been declared in the Historical part of this Work This Sin-offering principally referred unto Christ who was made e 2 Cor. 5.21 Sin for us that is as f Parisiensis de Legibus cap. 8. Parisiensis expounds the place an offering for sin on our behalf according to that expression concerning the Priests in the Prophet Hosea They eat up the sin of my people g Hos 4.8 which seems to allude to the Priests part and share in the Sacrifice So likewise when the Apostle declares h Rom 8.3 that God for sin did condemn sin in his flesh For sin that is saith he For the Sin-offering of Christ God did for the sake and upon the account of his infinitely precious Sacrifice condemn and destroy sin that it should never have dominion over the Elect i Rom. 8.34 seeing Christ hath died The Sin offering was usually a Male to signifie the strength of Christs merits Perfect and without spot to shew the integrity and purity of his Nature He offer'd himself without spot k Heb. 9.14 1 Pet. 1.19 Jer. 11.19 Heb. 9.14 Lev. 16.14 or blemish he was a Lamb without spot As there were Heifers Goats and Lambs offer'd in this case so is our Lord in Scripture resembled to them in his blessed Sacrifice There were several seasons of the presenting Sin-offerings to God but the principal time was on the Expiation day to which I would speak somewhat largely First relating historically the services of the day and then applying them in a spiritual manner unto Christ The Services of the solemn Day of Expiation being the 10th of the 7th Moneth In the Morning of this solemn day betimes as usually on other dayes the ashes were taken off from the Altar and the wood laid in order Then the High-priest who performed all the solemnities of this day putting on his golden garments slew the Lamb the constant Morning Sacrifice and sprinkled the bloud on the Altar then he went into the Temple and burnt the Incense of the Morning and trimmed the Lamps After this he comes out and burns the flesh of the daily Sacrifice and offers its meat-offering and drink-offering with it Then he proceeds to the extraordinary work of the day which was the offering of the l Numb 29.8 Bullock Ramme and seven Lambs mention'd in the Book of Numbers Then he puts off his gorgeous attire and performs the more solemn work of that day in the atonement wherein I shall enlarge by it self After that work is ended then he puts on his precious garments again and m Numb 29.11 offereth the Goat for the sin-offering mentioned also in Numbers together with the n Lev. 16.3 24. Bullock for a burnt-offering for himself and the o Ibid. Ram for the burnt-offering for the people In the last place he offers the p Num. 28.3 4. Lamb for the daily Evening sacrifice and when he hath burnt the Incense and trimmed the Lamps in the Sanctuary he goes out puts off his rich array and invests himself with his own common garments and goes to his own house So that on this day besides the two Lambs for the daily Sacrifice being the q Numb 29.11 continual burnt-offering there were slain r Ib. ver 8 9. one Bullock one Ram seven Lambs for a burnt-offering extraordinary with their attendant meat-offerings and drink-offerings with a Goat for a sin-offering ſ Numb 29.11 besides the sin-offering of Atonement If this tenth day happened on a Sabbath then the extraordinaries of the constant Sabbath-offerings were added So that as we shall see by and by in the Atonement work there was one Bullock two Rams two Goats which being added to the former makes fifteen The several Offerings on the Expiation Day Burnt-offerings Numb 29 8. One Bullock Besides the Morning and the Evening Sacricrifice and in case a Sabbath fell on the same day two more Numb 28.9 10 So that here are four Sacrifices of the Expiation viz. one Bullock two Rams and one Goat with their meat-offerings and drinkings to be added to the Catalogue pag. 113. One Ram Seven Lambs Sin offering Numb 29.11 One Goat The Atonement One Bullock Two Rams Two Goats whereof one a scape Goat  Fifteen  The solemn work of Atonement performed on the day of Expiation by the Highpriest In the first place there was preparation made of a young a Lev. 16.3 Bullock for a sin-offering which was appointed for the Highpriest himself and for his b Ver. 6. house that is the c Ver. 33. Priests which were called the house of Aaron in Scripture There was likewise to be brought in a Ram d Ver. 31. for a burnt-offering to make e Ver. 24. Atonement for himself Besides there were f Ver. 5 24. two Kids of the Goats to be provided for a sin-offering for the people one was to be slain and the other to escape and a Ram also for a burnt-offering The manner of the performance of this solemnity in its orderly method First of all the Highpriest was to wash his flesh in water and g Ver. 4. to put on the pure white linen garments and then to slay the Bullock h Ver. 11. which was for a sin-offering for himself When that was done then he
Mal. 3.10 Bring ye all the Tithes into the store-house that there may be meat in my house and prove me now herewith saith the Lord If I will not open you the windowes of Heaven and pour you out a blessing that there shall not be room enough to receive it and I will rebuke the devourer for your sakes and he shall not destroy the fruits of your ground neither shall your Vine cast her fruit before the time in the field saith the Lord of Hosts b Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a Meat-offering and a Drink offering unto the Lord your God that is by blessing of the fruits of the Land that they may yeeld such plenty as wherewithall you may prepare Offerings for his Altar which before was c Joel 1.9.13 Verse 10 c. cut off from the house of the Lord. For the field was wasted the land mourned the corn was consumed the new wine was dried up and the oyl languished Several Appendices there were unto Sacrifices under the legal Administrations Manifold washings to denote the purifying of our souls by way of preparation for our solemn spiritual worship which we are to performe to God under the Gospel In Meat-offerings d Lev. 2.15 oyl was used It was an Embleme of mercy saith e Orig. Hom. 2. in Levitic p. 118. Origen and signified the great condescending favour and mercy of our God to hold fellowship and communion with his poor people in Ordinances of his worship Salt was a constant attendant upon f Lev. 2.13 Sacrifice every oblation of thy Meat-offering shalt thou season with Salt nay with all thine Offerings thou shalt offer Salt No Sacrifice is acceptable to God but what 's savoury Salt resists putrefaction and is a great digester of crude and raw humours We must sprinkle Salt upon our Sacrifices and draw nigh to God in his Worship with a serious savoury frame of spirit If Christian conference must be a Col. 4.6 seasoned with Salt how much more our Prayers wherein we speak to the great and infinite Majesty of Heaven In the sacred pages the word of God is compared to salt as wherewith the hearts and mouths of Christians are seasoned against the waterish and indigested notions of persons erroneous in principle and practice Our Lord doth call his Disciples b Mat. 5.13 the salt of the earth by reason of that sound soul-preserving Doctrine which they should preach in his name throughout the world and especially that of repentance from dead works and remorse for sin which though it be for a time smarting and tedious while men do chasten their own spirits therewith yet is it most safe and wholsom and yeeldeth the peaceable c Heb. 12.11 fruit of righteousness to them who are exercised thereby Every true Christian is an evangelical Sacrifice and is to be salted in this wholsom manner that he may become savoury and relishable before God For with such Gods Majesty will make a d Ps 50 5. Covenant by Sacrifice and it shall prove to them a perpetual Covenant e Numb 18.19 a Covenant of salt for ever before the Lord. To this ancient Levitical custom of salting the Sacrifices doubtless our Lord doth strongly allude in the evangelical story when cautioning his Disciples to beware of scandals and offences he argues à periculo presenting before them the danger and torments of hell fire speaks thus f Mark 9.49 Every one shall be salted with fire and every Sacrifice shall be salted with salt Concerning which place g Camerar in p. 22. Edit Cantabr 1642. Camerarius in his notes on the New Testament affirms that in an ancient Copy he sound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every loaf or cake shall be salted in the fire as if there were an Ellipsis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to that copy there seems to be a more manifest allusion made to that place in Leviticus before cited concerning the salting of meat-offerings For the meat-offering which we translate h Levit. 7.12 13. a Cake in Levit. 7.12 13. according to our division of the Bible into Chapters and verses is found in ver 2 3. of the said Chapter as the printed Septuagints are distinguisht and expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loaves But it is no wayes safe to allow such varieties of readings in the holy Scripture according to every corrupt and musty manuscript giving great advantage to the Papists in reference to their Vulgar Latine as is excellently noted by the most learned and judicious a Dr Owen on the Bibl. Polygâ—â—â—a Dr Owen in his usefull animadversions concerning the various readings in the late Bibles And yet farre bolder is the censure and correction of b Scalâ—ger 442 Edit Lugâ— Bat. 1627. Scaliger upon this place of Mark which is extant in his 442. Letter sent by him to John de Laet pag. 806. where he deals with the sacred Scriptures as if he were criticizing upon Theocritus Pindar or some other Heathen Poet and makes no bones of crying out here 's a fault and there 's another contra gentes it must be thus corrected and nemo praeter me indicaverit and crows too peremptorily and irreverently Nihil verius esse potest and all the stir is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged and sayes for certain the Evangelist wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. making at length a Tautology in Scripture and that very unfit and improper which clearly appears being englisht thus according to him Every Sacrifice shall be salted and every Sacrifice shall be salted with salt But well have c Cloppenburg Schol. Sacrif Patriarch pag. 200. Cloppenburg and Spanhemius noted that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is never used by the Septuagint or New Testament Pen-men so neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should answer found in that place of Leviticus and besides that the Greek word is never used in any classical Author for a Sacrifice offered by fire d Spanhem dub Evang. part 3. pag. 453. Whereas our blessed Lord in that place of Mark is shewing that t is better to go to heaven maim'd and halt or blind of one eye expressing matters parabollcaly then for a man to go whole to hell that will not pull out his right eye and cut off his right hand in the case of scandal For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one or every whol man as some gloss upon the place that will not submit to deny himself in the point of scandal shall be salted with fire who being made a Sacrifice to the wrath of God in hell shall be salted with his indignation in that fire that shall never be
extinguisht Others refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is every worm the worm of every sinners conscience in hell that never dieth shall be salted and inflamed with the fire of Gods wrath to make it sting and punish the more accurately and feelingly A reverend Divine of our Nation whose usefull Comment on Mark is intended for the Press speaks in this place concerning the fire of affliction and the fire of the Spirit Salignis naturam sequitur Isidor lib 16 c. 2. wherewith every good Christian must be seasoned before he can be a meet Sacrifice for God and so the sense of the place seems plain and clear That who ever shall be delivered from the everlasting fire of hell must be here in this life salted and seasoned with the salt of repentance and the fire of affliction that thereby he may be fitted to be offered up as an acceptable Sacrifice unto God For as every Sacrifice which God accepted under the ancient Law was seasoned with salt and hereby the citation of that place in Leviticus comes in properly to good purpose so every spiritual Sacrifice that may be well-pleasing in the sight of God under the Gospel must be rendred savoury by some spiritual salt and offered up in some spiritual fire that they may prove Sacrifices of mercy and praise and not of Gods wrath and justice a Jud 7. suffering the vengeance of eternal fire To proceed As the charge concerning salt was strict so the prohibition of the use of leaven and honey at Sacrifices was very strong Lev. 2.11 b Ye shall burn no leaven nor any honey in any offering of the Lord made by fire They are both of a fermenting nature swelling and puffing up Corrupt Doctrines are compared to leaven traditions inventions of men false glosses and expositions of Scripture are set forth by it Beware says our Lord of the leaven of the Pharisees which is there expresly interpreted of their Doctrine Mat. 16.11 12. and so when he forbids them to beware of the leaven of Herod it is to be meant of that false Doctrine of the Herodians who taught that Herod was the Messiah Gregor notes on Scripture p. 147. on Mat. 22.16 edit Oxo 1646. because a King in Judea after the Scepter was departed from Judah To adde any thing of mans vain conceptions to the pure Doctrine of Scripture and to interlace Divine Worship with Humane Inventions is a highly provoking sin in the sight of God and savours of a monstrous spirit of pride swelling with corrupt leaven wherefore the Scripture doth stigmatize erronious persons who corrupt the truth that they usually speak great swelling words of vanity 2 Pet. 2.18 We must endeavour to purge out this leaven of pride corrupt Doctrine oâ—â—holiness of heart and life when we draw near to God to present our Sacrifices to him we must keep Gospel feasts not with old leaven which we fed upon in the house of Bondage in the Egyptian state of nature Exod. 12.15 1 Cor. 5.8 neither with the leaven of malice and wickedness but the unleavened bread of sincerity and truth For hypocrisie is Pharisaical leaven Luke 12.1 Yet as to this particular of leaven though it was generally forbidden to be used in Sacrifice yet it was permitted in one case Lev. 7.13 Amos 4.5 viz in the Sacrifice of Thanksgiving of Peace-Offerings and here it may be either taken in a good sense as sometimes leaven is where the Kingdom of Heaven is compared to it for the encreasing and growing nature of the Kingdom of Christ in the world or of the work of grace in the heart of a Saint and so it may signifie the exuberancie dilatation or swelling of the spirits in joy and praise Mat. 13.33 Luk 13.21 when the soul gives up its thank-offerings to God or else it s taken in a bad sense for sourness of grief and sorrow mixture of sin and infirmity to shew that our praises here in this life are imperfect not onely as to the matter there being great cause of mourning and heaviness for the relicts and remainders of sin in us are attended with many griefs and sorrows no Christian can say of any day in his life atque ibat sine nube Dies that there was no cloud of sin or storm of trouble to hinder his visions of peace and joy So neither for the manner of the management of our praises we cannot be upon the wing in so holy and spirituall a manner as such a heavenly and Angelical service as that of praise is doth require there will still be a lump of leaven hanging to our feet and therefore herein the goodness and tenderness of Gods love is seen that he will yet accept our thank offerings though they have in them some mixtures of flesh some tinctures of imperfection Another thing annexed to Sacrifices was the burning of incense Now this was of two sorts and accordingly called in our translate by two names Incense and Frankincense Incense in the Hebrew is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffire adolere suffumigare to burn and make a sweet smelling smoak by fire Exo. 30.35 This is that which was made of the five ingredients mentioned in the book of Exodus whereof largely before and is there translated a perfume This was burnt upon the golden Altar of Incense every morning and every evening in the a time of the Sacrifice of the two Lambs every day Dr. Lightf Temple service p. 111. Lev. 16.13 and in the Expiation day we read of Incense burnt before the blood was brought into the most holy place whether or no this chief and precious Incense were generally burnt in a stated quantity at the offering of every Sacrifice I cannot evidently determine from Scripture In one place it s called the Incense of Rams Psal 66.15 probably because usually annexed to the Sacrifices to perfume the ayr The other sort termed Frankincense is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lebonah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof fully before and was gathered of the Frankincense Tree in Arabia so called because freely sweating from it as a gum and of it self without any other mixture gives a most fragrant odour Lev. 2.1 2 15 16. 6.15 c. Acts 6.4 This was commanded to be offered with most Meat-offerings therefore are they called Offerings of a sweet savour unto the Lord. In a word the joyning of Incense with Offerings signified prayer to attend all our sacred services The word must be joyned with prayer Our blessed Lord joyned ardent prayers with his own precious offering on the Cross when he gave himself for us an offering and a Sacrifice to God for a sweet smelling savour Eph. 5.2 I have spoken so much about Frankincense in the foregoing lines that I shall onely allude to what Porta speaks of it Porta Phyto nom l. 5. c. 13 p.
Blessed are all they that put their trust in him CHAP. X. OF THE Temples Destruction 2 Chro. 36.12 Ver. 14. Jer. 5.31 WE are now arrived at the fatal and final period of that first and most Magnificent Temple which by reason of the manifold and hainous sins of the Kings and Nobles the Priests and Levites the lying false Prophets and the willingly seduced people of the Land of Judah was consumed with fire and utterly laid waste by Nebuzaradan the Captain of the King of Babylons Guard 2 King 25.8 Jer. 52.13 Joseph contr Apion l. 1. p. 144. Strabo Geog. l. 15 p. 687. Calvis Isag Chronol f. p. 79. Petao-Ration Tem. p. 2 l. 4. p. 234. edit Par. 1656. in the 19th year of the Reign of Nebuchadnezzar his Imperial Master This great and potent Emperour who employed his Captain in that dismal design is called Nabuchodonnosor by Josephus out of Berosus a Chaldean Writer by Strabo in the 15th Book of his Geography Navocodrosor by Ptolomy in that his most Golden Canon of the Assyrian Monarchs Nabocolassar according to a very correct Copy of it communicated by Dr. Overal sometime Dean of Pauls in London to Scultetus living at Heydelberg and since printed by Calvisius agreeing with another of the same kinde published by Petavius out of the Kings Library at Paris The same Canon for substance though different in some letters of the names and the years of their Reigns is presented to us by Eusebius in his Chronicle where this King is called Nabupolasar or Nabuchodonosor But to leave the variation of Authors in the several letters of his name I shall proceed to accommodate the time of the ruine of this once glorious Pile to the year of the worlds Creation wherein it hapned according to the best account yet extant Here because I am not willing at present to trouble any with that controversie I shall follow the calculation of the elaborate pen of the late famous Primate of Ireland Vsserii An. Lat. p 1. p. 131 in his Scripture-Annals accordingly as I have hitherto generally done all along this work First of all it is to be noted that the 19th year of Nebuchadnizzar was coincident with the 160th year current of the Nabonassaraean Aera for although his Father Napopollasar died in the 143 year of that Aera as appeares evident by Ptolomies forecited Canon and therefore the Sons 19th year must fall in with the 162 year of Nabonassar Dan. 1.1 Jer. 25.1.46.2 yet the Scripture doth expresly affirm in one place that the first year of Nebuchadnezzar was the third and in another that it was the fourth of Jehoiakims Reign that is the third ending or ended compleatly and in the beginning of the fourth At what time he went upon an expedition against Pharaoh Necoh at Carchemish by the River Euphrates which Josephus affirms out of Berosus Joseph p. 144 Peta dedoctr Temp. l. 9. c. 61. p. 143. to have been done by his Fathers direction being then alive Although I know the learned Petavius differs in his judgement Yet there seems to be truth in the Primates assertion if we compare the current and compleat years of the Kings of Judah diligently together with this present Assyrian Canon and the Eclypses which confirm it recited by Ptolomy in his Almagest which would take up much room and not tend much to my purpose at present to ampliate in it There are four Eclypses noted by Ptolomy to have been seen at Babylon before the date of the 160 year of this Aera yea before Nebuchadnezzar entred upon Dominion For the last of the four which was of the Moon fell out in the fifth year of Nabopollasar his Father and the 127 of the Aera Bulliald Astron Phil. l. 3. c. 7. p. 151. and all of them are found by calculation from our present Tables to correspond very near with the quantities of the eclypsed digits mentioned by Ptolomy Hence it is that Astronomers have esteemed this Epocha to be one of the firmest Basis of all Chronology Now then to apply the time of this sad Catastrophe and dissolution of the Temple to the Julian period For which purpose we must at present assume some things but yet such are now generally agreed on and demonstrated by able Authors 1. That the first year of the true time of our Lords Incarnation was co-incident with 4710 year of that happily-invented Julian Period and also with the 4000 year of the world 2. That the first of Nabonassars Aera did correspond with the 3967 year of the forementioned Period To which if we adde 159 compleat years of Nabonassar's for it was in the 160 current the Sum brings us to the 4126 year of the Julian Period in which the 19 year of Nebuchadnezzar deduced from his first beginning to reign while his Father was yet alive doth compleatly fall If further we shall substract 4126 from 4710. the year of the Julian Period at our Lords birth the residue will be 584 years before Christs true birth-time or 588 before the vulgar computation which is four years behinde the truth when the Temple was destroyed Lastly If we deduce those 584 years before Christ from 4000 the year of the world wherein Christ was born according to the best computations the residue points out 3416. for the year of the world wherein the Temple was burnt according to this calculation of the times In this deplorable year 2 King 25.8 on the seventh day of the fifth Moneth answering to August the 24 of the Julian year being Wednesday the Great Commander of the King of Babylons Army sets fire to the house of the Lord and the Kings Palace and to all the houses of Jerusalem so that every great mans house was burnt with fire which dismal and flaming consumption continued till it had fully devoured all those forementioned stately Palaces on the 10 day of the same fifth moneth answering to the 27 of August being Saturday Jer. 52.12 and the Jewish Sabboth when the City rested in its cinders for the sins of the Inhabitants who had so greatly polluted the Sabboths of the most High God After this they brake down all the walls of Jerusalem round about then they battered in pieces the two famous pillars of Brass the ten Bases with their lavers together with that admirable Brazen Sea all to shivers and carried away all the brass to Babylon with the Cauldrons Candlesticks Cups Snuffers Spoons Shovels Fire-pans Bowls and Basons and all the Vessels of Gold Silver and Brass great and small wherewith they ministred in the house of the Lord yea the treasures of the Temple and of the King and his Princes were conveyed to the Triumphal City So that now the Lamentations of Jeremy the weeping Prophet may well suit the subject of this Chapter seeing the once delicate Daughter of Zion now sits desolate upon the ground while her dear children Jer 6.2 hanging up their harps upon the willows by