carrying on of the Temple-Work were divided into 24 Courses by Lot according to this ensuing Table in the days of David by his Appointment But these Orders as to their Genealogicall Succession having been much confounded since that time especially under the Captivity possibly the Priests of Nehemiah's List might receive new Names according to a new Lot for their several Stations and therefore it is perhaps that we find the ancient Names somewaat varied and some of the new Courses not to be found Registred according to all the Names of David's Division Howsoever so far as they can be without many Transpositions of Letters clearly set down we may read as follows 1 Jehojarib 1 Chron. 24.7 called Jojarib in Nehem. 12.6 19. 2 Jedajah 1 Chron. 24.7 Neh. 12.7 19. 3 Harim 8 Neh. 10.5 12.15 Or Rehum Chap. 12.3 4 Seorim 8 Perhaps Serajah Nehem. 10.2.12.1.12 5 Malchijah 9 Nehem. 10.3 Or Malluch Neh. 12.2 Or Melicu v. 14. 6 Mijamin 9 Nehem. 10.7 Or Miamin Neh. 12.5 Or Minjamin Neh. 12.17 7 Hakkez 10 Perhaps Hatiush Neh. 10.4 12.2 8 Abijah 10 Neh. 10.8 12.4 17. Luke 1.5 9 Jeshuah 11. 10 Shecaniah 11 Neh. 12.3 Or Shebaniah Nehem. 10.4 12.14 11 Eliashib 12. 12 Jakim 12. 13 Huppak 1 Chron. 24.13 14 Jeshebeab 13. 15 Bilgah 14. Nehem. 12.5 18. Or Bilgai Neh. 10.8 16 Immer 14. Perhaps Merimâ—th Neh. 10.5 17 Hezir 15. Called Ezra Neh. 12.1 13. Or Azariah Nehem. 10.2 18. Aphses 15. 19. Pethahiah 16. 20. Jehezekel 16. 21. Jachin 17. 22. Gamul 17. 23. Delaiah 18. 24. Maaziah 18. Neh. 10. â— or Madiah Neh. 12 5. Moadiah ver 17. Of â—hese twenty four courses The first course entring upon the first Sabbath after the Temple's dedication continued so in the devolution of the work unto each succeeding course from Jehojarib the first untill the captivity and being afterwards fixed in the best order they could did so endure till the daies of our Lord's Incarnation Luk. 1.5 neer which time we read of Zachariah's Ministration at the Altar of Incense being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we translate it Of the Course of Abiah which was originally the eighth in number it being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think from this hebdomadicall or weekly entrance into the service Which word if critically insisted upon though it may not yield sufficient ground to build the assertion of this constant revolution of courses at such a set time as a week and if so yet is it not safe to lay stresse upon words the argument from Etymology being very sandy since the fall of the Tower of Babel upon the tongues of our Ancestors yet notwithstanding there are two places of Scripture that help us in this point that we may dismisse verball niceties to their tongues to whom they do movere Salivam The former place acquaints us of the Priests entring in upon the Sabbath and the latter 2 Chr. 23.4 2 Kin. 11.7 of their going forth upon the same day which is sufficient enough at present to our purpose especially Joseph Anti. l. 7. c. 11. p. 248. G. mihi since confirmed by Josephus being himself a Priest in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he ordained speaking of David that one Family or course should minister unto God for eight daies together from Sabbath to Sabbath Of these twenty four Tribes or courses 1 Chr. 24.4 sixteen were of the line of Eleazar and eight of the race of Ithamar The work impendent upon their shoulders since the Tabernacle-Vessels were taken off after the settlement of the Ark in the fixed place of the Temple was various and excellent consisting principally in these following particulars 1 The work of sacrificing with all its rites did lye upon them in all Offerings on the Altar of burnt offering nay 1 Chr. 6.49 2 Ch. 29.22 the whole service of the most Holy place 2 The Government of the Sanctuary and of the House of God was impendent on their shoulders 1 Chr. 24.5 3 They set the new-prepared shewbread on the golden Tables within the Sanctuary every Sabbath and removed the old 4 They ordered the Lamps of the golden Candlesticks every Morning 5 They kindled the daily Incense to make a sweet perfume in the Temple at the time of the dressing of the Lamps 1 Chr. 6.49 that the stench of that work might not be offensive 6 They were rhe unappealeable Judges of Leprosy Lev. 13.2 3. and Jealousy betwixt man and wife 7 They blew the Trumpets to the solemn feasts Joel 2.15 1 Ch. 15.24 16.6 Num. 10.8 31.6 and also before the Ark at its solemn removals and also to accompany the Captains of the Battel in War with their silver Trumpets before the Battel as may be perspicuousâ—y evident out of severall places of the holy Scripture 2 Ch. 13.12 Lev. 6.12 13. Exo. 30.23 1 Chr. 9.30 Mal. 2.7 8 They were to looke to the burning of wood continually upon the brazen Altar that the fire once kindled from heaven might never be extinguished 9 They were to make the holy Ointment with the appointed Spices 10 They instructed the People in the Law of God Of the Levites The Levites distinctly so called were not Priests but such as came from the stemme or root of Levi excepting the Children of Aaron These persons were appointed to wait upon the Sons of Aaron in the Courts and in the Chambers 1 Chron. 23.28 29. c. in the purifying of all the holy things and the work of the service of the house of God Both for the Shew-bread and for the fine flower for Meat-Offerings and the unleavened Cakes and for things baked in Pans or fryed and for all manner of Measure and Cize a good president to learne us of what sacred estimation we should account and what diligent care we should take in the conservation of the standard Vessels for the administration of commutative Justice they were also to stand every Morning to thank and praise the Lord and likewise at Evening Yea and to offer all burnt sacrifices unto the Lord that is to assist the Priests in case of multitude of Offerings such as were extraordinary in the Sabbaths new Moons and Set-Feasts by number according to the order commanded them continually before the Lord. And that they should keep the charge of the Tabernacle of the Congregation and of the holy place and of the Sons of Aaron their brethren in the Service of the house of the Lord. For which end they were at first numbred at the age of thirty years 1 Chron. 23.26 27. 1 Chro. 23.3 c. but after the daies of David alwaies at twenty Because then they did no more carry the burden of the Tabernacle-implements and Vessels Their number in the latter end of King David's reign was computed at thirty eight thousand whereof twenty four thousand were set off for the work and businesse of the holy House Six
close to him with the curious Girdle of the Ephod Lev. 8.7 of Gold Blue and Purple of Scarlet and fine twined Linnen 6 The next thing is the Breast-Plate of Judgment made of cunning-Work just like the Ephod It was four-square being a span each side of the square and it was doubled that is the cunning-work of Gold and Blue and Purple and Scarlet and fine twined Linnen was double that it might be the stronger to bear the stones Exod. 39.9 In it were set four Rows of Stones In the first Row was a Sardius a Topaz and a Carbuncle In the second an Emerald a Saphire and a Diamond Exod. 39.13 In the third a Ligure an Agate and an Amethyst In the fourth a Beryl an Onyx and a Jasper 13 in all each engraven in order with the names of the 12 Tribes of Israel and each was inclosed in Ouches of Gold In the four Corners were Gold Rings The uppermost Corners had two Ouches of Gold two Gold Rings and in them fastned two Golden Chains of Wreathen-Work one at each end which Chains reached up to and were fastned in the two Golden Ouches of the Shoulder-pieces of the Ephod At the two lower corners were two Rings of Gold also which had a Lace of Blue running through them to fasten the Breast-Plate therewith to two other Rings that were set in the Ephod beneath 7 After this there was placed in this Breast-Plate of Judgment Exod. 28.30 the Vrim and Thummim that they might be upon the High Priests Heart when He went in before the Lord to bear the Judgment of the Children of Israel upon his Heart before the Lord continually Some think those words were written Some think there was either two other Stones or pieces of Gold and indeed they knew not what Others think there was nothing added onely it signified the meaning of the 12 Stones that when the Children of Israel or any particular Tribe or the King or any other should enquire the Mind of God then they should receive an Answer from the High Priest in the Name of God which Answer as to future things should be as Vrim that is as Light clear and perspicuous and either concerning past present or future should be Thummim that is perfect and full of all Integrity and Truth As to which it is conceived that when the Lord did answer Positively and Affirmatively the Stones did shine most radiantly but continued in their common hue upon the Negative There is this Reason urged by some Why they did not note any new material added to the Breast-Plate because when Moses relates the making of things according to the given Pattern we read of no such thing made Exod. 39.32 Lev. 8.8 though the Text says expresly that all was done that the Lord commanded Moses yet in Leviticus it says He did which I leave to mature consideration 8 The Mitre lastly was put upon his head and upon the Mitre a Holy Crown of Gold and on the Fore-front of the Crown a Plate of Gold which was fastned to the Mitre with a Blue Lace and on that Plate was engraven as on a Signet these words HOLYNESSE TO THE LORD The inferiour Priests in their order and the High Priest according to His Superiour Dignity being thus set forth in their goodly Array were afterwards anointed with Holy Oyl consecrated and sanctified by the blood of some Sacrifices and so were prepared for the Services of the Temple in the next Chapter CHAP. V. Concerning the Solemn Worship and Service of GOD in the Temple THis Chapter might be distinctly methodized and accordingly handled either as the Worship hath respect to the various Persons or Officers employed in several Sacred Functions Or secondly as to the different Solemn Times of Service and Worship in their Mysterious Solemnities Or thirdly as to the various Sacrifices and Offerings commanded by God to smoak upon His Holy Altar All which Particulars we shall crave leave in as brief a manner as possible to exhibite in their due order and method in three distinct Sections following SECT I. Of the Temple Officers their Names and Employments IN the first place we shall speak of the different sorts of Officers about the Temple which are particularized under five several Names in Scripture viz. Priests Levites Singers Porters Nethinims The Priests are distinguisht into the chief Priests and the other interiour Priests of the 24 Courses Of the chief Priests Ezra 7.24 The chief Priests were two the High Priest and his Second the High Priest was by the Appointment of God that Person who was the Lineall Heir in Aaron's Posterity the eldest living that descended in the most direct Line from his Loins His Office was mainly upon the Expiation Day being the 10th of the 7th Moneth to perform the Solemn Rites of that Service in entring the Holy of Holies not without blood and to persume the Oracle with fragrant Incense Exod. 30.10 Lev. 16.34 Heb. 9.7 Unto which Josephus adds that He assisted in the Work on every Sabbath De Bell. Judaic l. 6. c. 6. p. 9 18. F. in every New-Moon and every Solemn Festival as may appear out of the 1 Chron. 6.49 The second Priest was the most eminent among the rest who in case of Sickness Pollution or other Emergency befalling the High-Priest did supply that Office Therefore is it that some think Moses of old to have beâ—n a substitute to Aaron seeing Scripture doth expresly call both of them the Priests of the Lord Ps 99.6 We read moreover that Moses did officiate in the Priests office at the consecration of Aaron his Brother Levit. 8. Howexer it be wee find for cerain Eleazar and Ithamar c. usually put together in the Days of Moses Hophni and Phinehas in the old Age and blindness of Eli. Zadock and Ahimelech in the days of David 2 Sam. 8.17 Chap. 15.35 2 King 25.18 Luke 3.2 and afterwards Zadeck and Abiathar Serajah the chief Priest and expresly in so many terms Zephaniah the second Priest in the time of Judah's Captivation by Nebuchadnezzar And lastly in the days of our Saviour Annas and Caiphas are called the High Priests not that there were two in that great Office at once as some have conceited through the Jewish Corruption of the Commandements of God at that time but that the one was a present help and constant substitute to the other in case of necessary detention from his actuall service Of the Ordinary Priests The ordinary Priests were such as sprang from the Loins of Aaron and were in a Collateral Line of Kindred allied to the High Priest which were all Levites as flowing from Levi who was the Abavus or Great Grand-Father of Aaron But being separated from the rest of the Levites for some more immediate service unto God are generally termed Priests whereas the term of Levite is restrained to all others of the Posterity of Levi besides the Line of Aaron These Priests for the more easie
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-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
the Law Those antient Types were the silver pictures imbellished with the Golden Apples gathered in Gospel-Gardens They were the pleasant (c) Exod. 38.3 looking-glasses so termed made of pollished brasse wherein the beautiful face of Christ was darkly reflected They were the cloudy and fiery pillars directing the true Israëlites in their way to the holy Land to find out Jesus disputing in the Temple about those lively Indexes of his incarnation To proceed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by two learned verbalists Hesychius and Suidas gloss't upon by two termes much of the same straine viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last of them conceives it to be nothing else but the dark representation of any species mentioning a person who for his fluent eloquence was saluted with a deep Complement as one who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Type or Copy of Eloquent Mercury To this Papias in Martinius adds that a Type is a prophecy in things Lex Philol. and not in words meaning doubtlesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winged fluid words cannot bear the weight of a Type upon their airy shoulders but persons and material things are to be counted the proper subjects of Types Having done with the name let 's speak to the nature and essence of a Type which may be comprehended in this Definition A Type is an Arbitrary sign representing future and spiritual matters by divine institution The Definitum or the Subject of the Definition is term'd a Type by a metaphor taken from Images Statues or Pictures which are the curious artificial resemblances of their proper Originals The Genus in the Definition is a Sign which being an Adjunct of substantial Beings falls under the Category of Relation and hath the Foundation of its relation in Quality Even such as all Similitudes and Analogies truly are according to the Opinion of the great Philosopher or who ever it was that compiled that Book of Metaphysicks that commonly goes under his Name which seems to limp but not on so learned a Leg Metaph. l. 4. c. 9. as Aristotle did whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things are said to be like each other whose quality is one and the same or which agree in quality The Difference of the thing defined is taken from its several constitutive parts which divide and separate it from all other Signes and are these following 1 One part of its difference is taken from the Efficient Cause the Divine Arbitrium or Free-Will of God Himself who instituted and ordained Types they receiving their Esse or Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the fore-appointment of Heaven Whence may be deduced this ensuing Corollary That the proper and genuine Knowledge of Types together with the solid Explication annexed to them must be deduced out of Scripture onely which contains the Revelation of the Will of God in respect to their imposition 2 Another part is raised from the matter of a Type which is the thing signifying or representing or that Subject wherein the Type doth inhaere and from which the signification is raised in respect to the Antitype that answers to it As for Example The Ark the Brazen Altar the Mercy-Seat the Shew-Bread the Candlesticks or the like 3 Another from the form of a Type It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse or the Formality of its Essence and Nature lying in its imposed and designed signification in some kind of Analogy or proportion to and with the Spiritual thing that is signified by it As for Example The Formality of the Type of the Oracle lies in this that it should signifie and represent the Glorious Heaven whereinto our High-Priest is entred according to the Doctrine of the Apostle in His Epistle to the Hebrews The Unction of Aaron typically signified the anointing of the Lord Jesus with the Oyl of Gladness above his Fellows 4 From the end of a Type which was appointed to shadow forth the excellent things of the Gospel which as to the Jewes in their severall Generations during their Legal Administrations were as yet future and appeared not upon the Stage of the World in full view until the Consummatum est till our Lord upon the Cross pronounced IT IS FINISHED declaring a full and final abrogation of all those ancient Jewish Ceremonies Though no doubt those Jews who by an Eye of Faith did look upon Christ as slain upon the Cross in the Types of their Bloody Sacrifices did suck some Gospel-sweetness from them during that Legal Dispensation From all these particulars it clearly follows that there are in every Type these three things mainly and principally to be considered 1. The matter of the Type or the thing signifying 2. The object of the Type or the thing signified 3. The Ratio or the signification interceding betwixt the Type and its respective Antitype Now because that in all Scriptural Types their true and native signification depends upon and flows from the Divine Will Therefore must we adhibite especial care and diligence in the management of Discourses upon these rare and excellent Subjects and proceed with the most precise caution that we attribute and ascribe nothing by way of prefiguration to any things or persons whatsoever but to such as Holy Scripture doth either directly or by strong and clear consequence hand forth to us So that although there may intercede some Moral Physical or Historical Analogy between some Legal Materials and Gospel-Truths yet must they not therefore presently be interpreted under the notion of Divine Types unless there be some fair and probable hint upon rational accounts deducible out of Scripture it self for such a construction Nevertheless it is most certain that the Natural Harmony and coincidencies of things one with another doth not cannot obstruct the interpretation and acceptation of such for Types if Scripture do but darkly insinuate them to be of that Kindred but rather exceedingly promotes advances and inlighten the Mind in the Conception and entertainment of them for such Yet neither on the other side doth any such Natural Harmony warrant them to be construed for Types unless God Himself hath stampt the Seal of Divine Institution upon their Harmony Who will undoubtedly issue forth the Writ of a Quo Warranto out of the Court of Heaven against all such bold Intruders into Divine Mysteries who dare presume to expound them without a Scripture-Guide We must always remember to take up Philip into the Chariot when we are reading Isaiah about the Typical (a) Act. 8.32 Lamb that was dumb before the Shearers and opened not his mouth But many of Old have forgotten to take heed to this Cynosure or Pole-star that shineth in the dark and shady Valleys of the antient Figures having not lookt back with Abraham at the Voyce of a Divine Angel to the Ram in the Thickets even Christ that was held in the Briars of our imputed
ΙΕΡΟΠΣΟΛΟΜΩÎΙΟΣ THE TEMPLE OF SOLOMON Pourtrayed by Scripture Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 10.1 Lord I have loved the habitation of thine house and the place where thine honour dwelleth ps 26.8 London Printed by Io Streater Whither the Tribes goe up the Tribes of the Lord unto the testimony of Israel Psalm 122.4 PATMOS I saw the holy City the new Ierusalem coÌ„ming downe from God out of heaven SOLOMON ZADOK ORBIS MIRACULUM OR THE TEMPLE OF SOLOMON POURTRAYED BY Scripture-Light WHEREIN All its famous Buildings the pompous Worship of the Jewes with its attending Rites and Ceremonies the several Officers employed in that Work with their ample Revenues and the Spiritual Mysteries of the Gospel vailed under all are treated of at large Psal 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the dayes of my life To behold the beauty of the Lord and to enquire in his Temple Psal 43.3 O send out thy Light and thy Truth Let them lead me let them bring me to thy Holy Hill and to thy Tabernacles Psal 84.1.2 How amiable are thy Tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the Living-God LONDON Printed by John Streater for George Sawbridge at the Signe of the Bible on Ludgate-hill MDCLIX In this vacant side be pleased to take a view of the whole work in this following Scheme The History of the Temple of Solomon in 10 Chapters containeth the Proem treating concerning the preparations of Chap. 1. David p. 3. Solomon pag. 6. Dimensions Chap. 2. of the Foundation p. 19. Porch p. 21. Sanctuary p. 22. Oracle p. 25. Side-Chambers p. 29. Buildings about the Covered Temple wherein of the Chap. 3. quantities of the outward Court p. 45. Priests Court p. 48. Gates p. 51. Porches p. 55. Vessels Utensils and Ornaments Chap. 4. In the Oracle as the Cherubims and Palm-Trees on the Walls p. 58. Ark of the Covenant p. 59. Cherubims on and by the Ark. p. 60. Golden mercy-Sear p. 60. In the Sanctuary the Incense-Altar p. 62. Table of Shew-bread p. 65. Golden Candlestick p. 66. Porch the two Brazen Pillars p. 68. Priests Altar of Brasse p. 70. Court the Brazen Sea p. 73. Lavers 10. p. 77. The High Priests Vestments p. 87. Worship and service whereof in the Chap. 5. Officers High-Priest p. 91. Priests p. 92. Levites Singers p. 95. Porters p. 101. Judges p. 105. Nethinims p. 107. Things offered The Quantities and measures p. 109 Festivall times p. 111. Number of Sacrifices p. 112. Various Sacrifices as the Burnt offerings p. 114. Sin-offerings p. 116. Trespass-Offerings p. 118. Peace-Offerings p. 121. Meat-Offerings p. 122. Drink-Offerings p. 126. Revenues and Endowments arising from the Chap. 6. Land and Cities assigned p. 129. Offerings and Gifts p. 133. Dedication Chap. 7. p. 136. Duration Chap. 8. under Priests p. 145. Kings p. 152. Sacred Mysteries Chap. 9. relating to the Covered Temple p. 206. Courts p. 238. Utensils p. 247. Officers p. 285. Services p. 320. Endowments p. 354. Destruction Chap. 10. pag. 364. A Catalogue of the several Views cut in Copper 1. A general Draught of the Temple with its encompassing-Buildings Pag. 14 2. The covered Temple by itself Pag. 20 3. Ground-plot Pag. 34 4. Cherubims and Palm-Trees Pag. 58 5. Ark of the Covenant Pag. 59 6. Altar of Incense Pag. 62 7. Table of Shew-bread Pag. 65 8. Golden Candlesticks Pag. 66 9. Two Brazen Pillars Pag. 68 10. Altar of Brasse Pag. 70 11. Sea of Brasse Pag. 73 12. Brazen Laver. Pag. 78 13. High-Priest in his gorgeous Attire Pag. 87 Of the Temple built by King Solomon at Jerusalem THe glorious Fabrick of Solomon's Temple at Jerusalem was the first House in the whole World that was ever dedicated to the Honour and Service of the Sacred Majesty of the true and Living GOD which for stately Magnificence and the Antiquity of its foundation doth most justly challenge praecedency to all Buildings set apart for publick Worship in any Nation under the Sun For the delineation of this ancient and pompous Structure once beautifying the Land of Canaan that I may proceed in some clear method Let me lay the Scene of the ensuing Discourse in this following frame First of all I shall contrive the Porch or Proem of the Tract exposing to view the grand and famous preparations for the Building which being absolved in the first Chapter I shall then descend to the main body of the work in nine succeeding Chapters wherein may be treated P 20 1. In the 2d place concerning its Dimensions and Figure P 15. 3. The Courts and Buildings round about it P 35. 4. The Ornaments and Utensils P 57. 5. The Services and constant Worship therein managed P 91. 6. The Endowments and Revenues P 128. 7. The Solemn Dedication P 130. 8. The Continuance and Duration P 140. 9. The mystical Significations P 166. 10ly and lastly It s fatall Period and Dissolution Of all which when I shall by Divine permission have finished my Discourse in this its designed order a period shall be fixed to this Treatise P 364. To the Reverend and Learned The Warden Fellows and Students of Wadham Colledge in the Famous and Flourishing Vniversity of Oxford Reverend and Learned IT was not long since my happiness and honour through the gracious Providence of God to enjoy a Fellowship for several years in that your goodly Seminary of all polite Literature wherein I hope several hearts are under Divine hewing and squaring for the service of God in his Temple During my continuance there I received many favours from you in those Academical preferments which I then enjoyed Your great love therein I cannot but gratefully acknowledge and constantly bear in minde having been greatly animated and encouraged to the discharge of those Employments by your aid and assistance Since that time it hath pleased the All-wise Majesty of heaven to place me as a Labourer though most unworthy in his Vineyard Most stately and magnificent is the Fabrick of God's house therein scituate yeilding admirable delight to such whom Free-Grace is vouchsafed to give spiritual eyes to discern it far surpassing the splendour of its ancient Type The Temple of Solomon which was once the wonder of the world Some spare hours from my constantly returning services I have through mercy enjoyed wherein to take some solitary turns among the beds of Spices and there to refresh my thoughts with the view of the corresponding Parallels After several retirements having taken some small survey thereof I conceived it my duty which I owe to your Foundation to present the first Essay of this my impolished draught thereof to your view earnestly craving of you to undertake the Patronage of your Incumbent in this work I confess I should have accosted you in the language of
apprehension by and by to be sufficiently averred that they were extant under the first Temple with their Gates opposite to the four Cardinal Winds and all this shewn by Josephus that they were even built by King Solomon himself where he handles that Kings Fabricks of set purpose Besides the words following as well as those preceding in this present Text of our Jewish Historian do also argue that Josephus meant by this phraâ—e of the Temples nakedness its being destitute of such stately Porches on each side at its first Erection except on the East-Quarter For he tells us afterward that in ensuing Times there was a Three-fold Wall about the Temple and that the Foundations of the lowest parts of the Outward Wall were three hundred Cubits high in some places more 1 King 6.36 and that the stones were fourty Cubits large Upon such Foundations sayes he there were Buildings erected worthy of them to wit 1 King 7.11 double Porches sustained by Pillars of Twenty five Cubits high that were single stones of Marble And moreover he relates that those Porches were Thirty Cubits broad and the whole compass of them together with the Tower Antonia was six Furlongâ— Hence we may learn that for such stately Fabricks as Solomon's Eastern Porches and those afterwards added there was necessity of mighty strong Foundations Of which vast Foundations with their stately Porches built upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple was destitute and lay open in comparison of the East-side where Solomon himself had yet at first onely built them But that there was a Wall including the greatest part of the Mountain of the House with several Gates the same Author shall presently satisfie you and that fully Wherefore as to such vast additions of Earth as some imagine I have this conception onely to give in viz. That where the Walls were raised straight up out of the Valley for to build these Porches upon the Earth was pared from rough and uneven places of the Hill and conveyed by Labourers from place to place to fill up those hollow inequalities between the raised Walls and the sloping declivity of the Hill for all that was thus labouriously performed was to this end even to make the Temple ground rise by degrees smoothly from the East-gate of the Outward Wall up to the Temple it self For the Mountain it self was but little added ro by all these industrious Labours as to its main parts receiving no accession of Pelion's or Ossa's Cast upon it or laid to it as some fondly dream Concerning which you may please to read that Learned piece of the Temple in our Saviour's days written by Dr. Lightfoot pag. 4 5. But submitting the whole to sober and unbyassed persons I shall now proceed to prove that their Work were two Courts compassing the Temple which I shall divide into two Sections First of all that there were two and that even by Scripture it self Secondly that these two encompassed the Covered Temple To which purpose we read in the Book of Kings 1 King 6.36 That Solomon built the Inner-Court with three Rows of hewen stone 1 King 7.11 and a row of Cedar-beams Again we find in the same Book another passage relating to Posterity that the great Court round about was built with three Rows of Hewen-stone and a Row of Cedar-beams Whence we may infer by the Rule of Relation even from an Inner-Court that there was an Outer and from a great Court that there was a less Besides we read expresly of Courts in the plural number so sayes the Author of the Chronicles That the Levites Office was to wait on the Sons of Aaron in the Courts and in the Chambers 1 Chron. 23.28 1 Chron. 28.6 Ver. 12. In another place David tells his People that God had said to him That Solomon his Son should build his House and his Courts To whom in the 12th Verse he gave the Pattern of the Courts of the House of the Lord. Hence likewise we infer that there were two for certain if not more in the very days of Solomon That there were any more then two Courts in Solomon's days it cannot be clearly decided but 't is most probable in the Negative by some passages of Scripture which speak in so many terms concerning the two Courts in the House of the Lord 2 King 21.5 2 Chron. 33.5 2 King 23.12 in the which Manasses built his Altars that were overthrown by godly Josiah If any should object that these are to be understood of the two principal Courts whereas we read of a Middle-Court and a New-Court and a Court of the Women in Scripture before the days of Manasseh let them remember that those three names were given onely to one Court which was laid out and built possibly by Jehoshaphat in whose days we first read of a new Court 2 Chron. 20.5 Though some conceive that the Outward Court was called by the name of New-Court as being in those times so famously repaired as if it had been new built and might justly demerit that denomnaition The great Outer-Court then which we have gained from Scripture which proceeds from the mouth of Truth it self whether it were an inclosed piece of ground round about the Covered Temple and the Priests Court contained within its circumference I shall next endeavour to open To this purpose that this Exteriour Court Isa 2.2 Miâ— 3.12 4.1 Zech. 8.3 contained within its Wall the whole Area or Plot of Sacred Ground taken out of the Mountain of the House of the Lord I hope may be clearly evinced before we conclude For first we read of no other Courts extant in the days of Solomon then the Priests Court and the outer Court which is expresly laid down in the Book of Chronicles 2 Chron. 4.9 Besides it 's generally confessed by the Learned both Jews and Christians that there were never no more Courts then these four 1. The Priests Court with a small distinction in it for the people that were clean of three Cubits high 2. The Womens Court called the New-Court as some conceive 3. The Chel or Inclosure of Stone round about these Courts which may be valued at the reputation of a small Court 4. The Court of the Mountain of the House Now if neither the Womens Court nor the Chell were built in Solomon's time but in the Reign of after-Kings then it remains that the Court of the Mountain of the House must be the Outer-Court of King Solomon for a large proof whereof I refer you to that excellent Tract of the second Temple Dr. Lightfoot p. 101. written by the fore-praised Author a man most learned in all Rabbinical Knowledge and the ancient Customes and Histories of the Jewish Nation who out of L' Empereur in Middoth fol. 67. and others doth manifest this more fully The which also I hope to make clearer in succeeding Lines by the Gates at which Solomon appointed the Levites to watch
pag. 91. col 1. lin 14. At length to conclude the consent of many very learned men both Jews and Christians in this particular is very considerable Though indeed Montanus doth somewhat vary from others in the frame and form of the compassing Courts conceiving them to be largest at the East end and narrowest at the West But of the Courts encompassing the Temple never did any doubt that I yet read of till Ribera upon the misconstruction of Iosephus in that forecited passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had obtruded upon other oversequacious pens the same conceit whereof sufficiently in foregoing lines Recapitulatio Thus much may then suffice as to the number of Courts in Solomon's daies First that for certain there were two in number Secondly that most probably there were two onely Thirdly that for form they were quadrangular and both compassing the Temple If you will adhere to Montanus then you must not conceive each Quadrangle to be aequi-lateral but the East Wall to have been far longer then the Western Yet if you will follow the generall opinion Then the Courts wherein the covered Temple stood were each of them of a square aequi-laterall Figure one within the other Fourthly it 's most probable that the new Court or Womens Court together with the Chel or separate place of 11 Cubits broad enclosing both the Priests and the Womens Court round about with a Wal were not extant in Solomon's daies But that they were laid out during the first Temple and enclosed with walls it 's imagined by some to be manifest in a good measure from Scripture it self and the Testimony of Jewish Writers But because their last Erections were not digested by Solomon nor distinctly mentioned in Scripture we have taken leave to dismisse them to the descriptions of the Rabbies and their Sectators and the Commentators on the visionary Temple of the Prophet Ezekiel Of the Quantities of the Courts SInce then we have found out two Courts encompassing the Temple let us try if Josephus will yet lend his hand any further from the Records and Traditions of the Jews to determine their Quantities and Dimensions who may well be creâ—ited having with his own eyes beheld the admirable and vast foundations of Solomon's on the East side of the Temple raised up out of the deep Vally and not destroyed in his time Nay some or Solomon's civill buildings remained in the dayes of Rabbi Benjamin pag. 43. Edit L'Empereur 80 1633 if he may be credited in his Itinerarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking oâ— what he saw at Ierusalem viz. Some remnants of the Stables of Solomon ' s Court which Solomon saies he built with very strong Buildings and with great Stones the like whereof no where to be found This Rabbi wrote his Travels in the common year of our Lord 1173 as L'Empereur in his praevious dissertation doth manifest If this be true it 's very probable the vast foundations of the Temple might be much more extant in Josephus his daies who hath told us plainely that each side of the outward Court even in Solomon's dayes was a compleat furlong For though that King should be supposed to have built the Eastern Porch only albeit Josephus saies he porcht it round and that it was four-square lib. 8. as above cited yet if that eastern part were a furlong in length as he saies lib. 15. Antiq. l. 15. And the whole work likewise was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quadrangular form and that the rest of the sides were aequall to this as the same Author asserts it will then prove 4 furlong in compass Each furlong or stadium of Josephus being 600 Grecian feet or 625 Roman which is all one as before I mentioned out of the Commentator upon Censorinus The story is that Hercules running in his greatest speed as much as he could at one lusty breathing finished the space of 600 of his own measured feet and there being out of breath made a stop or station and thence arose the measure of the Olympick Stadium which the Grecians afterwards generally received Now the Roman foot as I said before being half an inch less then the Grecian 625 of theirs consequently will be commensurate to 600 of the Olympick feet and make but the compleat measure of one and the same Stadium So then from 625 Roman feet 625 4 2500 De re rust l. 5. Origin l. 15. c. 15. being quadrupled for the Walls of the four sides of the Outward Court there arises 2500 Roman feet for the compass of the Wall of the Outward Court which being divided by five because five Roman feet make one of their Paces as Columella and Isidorus and many others truly relate gives in the Quotient five hundred Roman Paces that is just half a mile of their measure for the exact Circuit of the Wall of the outward Court of the Temple But there was more ground upon the Mountain of Moriah then this which was thus sacred by two whole Stadiums whereupon afterwards the Tower Antonia was built For Josephus testifies that the whole compass of the Temple together with this Tower was six Furlongs and it 's also clearly manifested by that Learned Dr. Lightfoot in his Second Temple De bello Judaico lib. 6. cap. 6 Pag. 4. out of an ancient Rabbin To reduce the compass of the Holy Ground to English measure let us first remember that every Statute-mile is three hundred and twenty Perch in length or eight Furlongs each Furlong containing fourty Perch and every Perch sixteen foot and ½ Secondly let every English foot be divided into twelve Inches or one thousand Parts and each part into twelve Scruples so that each Inch or twelfth part of those thousand will contain 83 of those parts and four subdivided scruples Thirdly according to this Division let 's remember that the English foot exceeds the Roman by 33 such 1000 parts that is the Roman foot contains in length but 967 of those thousand 33. 1000. whereinto the English foot is divided as the Learned Mr. Greaves hath fixed it which 33 1000 parts of the Roman foot 's deficiency in respect to the English being substracted from 83 parts and 4 scruples that are equal to one English Inch as abovesaid leave fifty parts and four scruples remaining of one of our Inches so that the Roman foot is somewhat above the third part of our Inch deficient as to it 's co-extension with our English foot Consequently each English Pace of five foot or five thousand such Parts before-mentioned to a Pace will exceed the Roman Pace by 165 of the same parts  164 12 1. Inch 83 4  81 8 that is of our measure one Inch eighty one Parts and eight Scruples Furthermore five hundred English Paces arise to three Furlong thirty one Pole eight Foot and six Inches or five hundred Parts of a Foot of English Measure Furl Pole Feet Inches Part. Scrupl 3 31 8 005 83 4 0 5 0
28 29 30. Mattathiah the first-born of Shallum with his Brethren was Porter at the East-Gate and his Office pertained to things made in Pans So that the Pastry-Office it should seem was in some Rooms of the East-Gate of the Inner-Court Others were appointed over the Shew-Bread The place whereof under the second Temple was in Beth-Mokadh and so possibly under the first The Singers also and Players on Instruments had their fixed Chambers which was under the second and probably so in the first-Temple in Nitzotz or the Gate of the Song which was before called the Gate of the Altar But how to dispose all the Chambers and Treasuries exactly as to the times of the first Temple is beyond any Inference from Scripture If so be the second was proportionable and conformable in these points to the first then we need to exhibit no other then a Transcript of L'Empereur in Middoth and of the Learned and excellent pains of Doctor Lightfoot who hath made great use of his Rabbinical Learning for the opening of Scripture To conclude whether there were any small low separating Wall in the higher or Priests Court as we read of under the second cannot be determined clearly out of Scripture and therefore we shall leave that sub judice and now at length remove our Camp to the next Chapter CHAP. IV. Concerning the Vessels Vtensils and other Ornaments of the Temple THat we may proceed in some orderly method let us first place the Heavenly Houshold-stuff within the Covered Temple and after that the several Utensils in their Courts Within the covered Building there were two Ground-Rooms and a Porch In each whereof we shall find rare and magnificent Ornaments for the glorious Majesty of Heaven was pleased to keep house among the Children of Israel having His Presence-Chamber in the Sanctuary and His Privy-Chamber in the Oracle The Figure of the Cherubims and Palm-trees IN the Oracle or Holy of Holies stood these following things The View of the Ark of the Covenant THE matter of the Ark read to be Shittim-wood that grew plentifully in Arabia and especially in Abel-Shittim in the Plains of Moab Numb 25.1 33.49 possibly taking its name from that place where was the 42d Mansion of the Israelites The quantity of the Ark was not large being in length but 2 Cubits and ½ in breadth and heighth equal viz. One Cubit and a half It was over-laid with pure Gold within and without and had a Crown of Gold round about It had four Golden Rings two on each side close by the four corners with two staves made of Shittim-wood Exod. 37 1-6 1 King 8.6 7 8. and over-laid with Gold for the Levites to carry it in the Wilderness which very staves were brought into the Temple to remember the people that if they brake God's Covenant the staves yet remained within the Rings of the Ark even in the fixed Temple ready to bear away the Symbole of God's gracious presence from them 2 Chron. 5.10 Exod. 32.15 16. Exo. 32.15 34.4 Deut. 10.3 Deut. 10.8 1 Kin. 6.19 Exo. 34.28 2 Chro. 6.11 1 King 8.9 2 Chro. 5.10 In this Ark there were the two Tables of Stone which Moses put therein at Horeb whereon were engraven the Ten Commandements not as they are usually painted in Churches on two sides onely but on all the four sides of the Stones It was the Work of God It seems they were not very ponderous and large because Moses carryed them both in one hand They were called the Tables of the Covenant and the holy Ark wherein they lay the Ark of the Covenant because they contained the Ten Commandements which if they kept God made a Covenant with them to bless them There was nothing else put within this Holy Chest as is expresly declared in two several places of Scripture The Mercy-Seat Over this Holy Chest containing the Stone-Tables there was laid a covering of pure beaten Gold called the Mercy-Seat equal in its measures of length and breadth Exod. 37.6 to the Ark and was placed betwixt the Stone-Tables and the Cherubims between whose Wings God's Majesty is said to sit It signified Jesus Christ the Mediator betwixt God and Us interposing between God's Wrath and our Persons who have broken the Commandements that lay within The Cherubims Exod. 37.7 On the two ends of this Mercy-Seat stood the two Cherubims of Moses both of Beaten Gold Their Name is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Ride as some think because God is said to ride and to sit between the Cherubims Psal 99.1 Their Forme or Figure was in the shape of young men as some apprehend from that place of Scripture which mentions a young man sitting on the right side of the Sepulchre of our Blessed Lord in a long White Garment Mark 16.5 The same which the Holy Evangelist Matthew calls the Angel of the Lord Math. 28.2 Such also were the Apparitions of Angels in the days of the Ancient Patriarchs as is generally received These Cherubims were made out of one Piece even out of the Mercy-Seat were they made Exod. 37.8 So that by these words thus repeated it should seem that the Mercy-Seat and the Cherubims were made out of one and the same Beaten-Piece of Gold which shewed the constant attendancy of the Angels upon Jesus Christ Heb. 2.7 They stood upon it 1. Noting that our Lord according to His Humane Nature was made a little lower then the Angels Their faces are said to be opposite one to the other and made looking down upon the Mercy-Seat noting their desire of understanding the Mystery of Christ's Incarnation 2. They stood upon the Mercy-Seat shewing that Christ was the Basis 1 Tim. 5.21 Jud. 6. v. or Foundation of the standing or confirmation of the Elect Angels that forsook not their first estate They spread out their Wings on high noting their prepared alacrity to fly on the Messages of God and they stood covered with their Wings over the Mercy-Seat Some think and perhaps not improbably according to some of the Prophetical Visions that these Cherubims had four Wings two whereof were lifted up on high and two covered their feet Isa 6.2 being a modest expression of the Holy Spirit But it 's clear out of that place in Exodus that their faces were one to the other that is one lookt Southward Exod. 37.9 the other Northward and their Wings also stretcht North and South their faces being inward Whereas Solomon's Cherubims stood on the Ground and their fuces were towards the House not inward as our Translation reads it but as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their faces were towards the house 2 Chr. 3.13 Baith being taken for the Holy Place and Debir for the Oracle So that their Faces were toward the Holy Place looking Eastward downward out of the Oracle into the Sanctuary There were then besides Moses his Cherubims standing up the Ark 2 Chr. 3.13
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
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
thousand to be Officers and Judges four thousand were Porters and four thousand were Singers and Players upon Instruments So that the work of the Levites was mainly Templar which lay within the precincts of the Temple and partly provincial as the devout Sr. H. Spelman ranks them Tithe p. 36. c. 2 Chr. 8.14 1 Chr. 16.4 Num. 18.3 But their capitall businesse was to praise and minister before the Priests and before the Ark to record sacred affairs to thank and praise the Lord God of Israel They were not in any case to approach near the Vessels of the Sanctuary no nor of the Altar in any way of Ministration after the Nature of Priests unlesse in case of necessity when the number of the Priests was not sufficient for the greatnesse of some festivall solemnity then we have an instance of the Levites helping them to flay the burnt Offerings 2 Ch. 29.34 till the work was ended Else they might not In so much that when the Ark of the Covenant was ambulatory in the Wilderness and unfixed before the Temple's erection though the Levites might bear it upon their shoulders when it was wrapt up in the Vail yet they might not either touch it Num. 4.15 or as some think look upon it when uncovered Wherefore in David's time there seems to have been a double error committed about the Ark. The first was in carting that most holy and mysterious piece For although the Philistines did send it home upon a new Cart toward Bethshemesh without ensuing danger yet the Israëlites might not dare to deal so irreverently with that rare symbole of the divine presence 1 Sam. 6.11 as to set it on a homely Cart if they diligently consulted the Law of Moses 1 Chr. 15.12 13 14 15. Ant. l. 7. c. 4. As to which very point David humbly confesseth his and the Peoples miscarriage The second Error is conceived by some out of Josephus to have been this even that Vzza the Son of Abinadab being but an ordinary Levite and no Priest might not presume to touch the holy Ark according to the strict inhibition of Moses who therefore was so immediately and miraculously smitten down before God in the very place of his transgression So tender and jealous is the Lord of Hosts of every point of his instituted Worship which might make us extream wary and watchfull how we draw nigh to God under Ordinances even in the gospell-Gospell-daies wherein though the ceremoniality of Worship is not so strict yet the spirituality is far more advanced and we are to draw neere with hearts more heavenly abstracted from the impurities of the world and it is dangerous dallying with his divine Majesty in using any traditionall rites or ceremoniall inventions of man in his solemn service being never so fairely coloured and varnished over with the specious pretences of decorum unity order Church discipline and peace For certainly God is not wanting in giving forth a platform for Gospel-worship in all points necessary for evangelical Churches as to which God expects of us the same that he did of Moses that we look to it that we doe all Exo. 25.40 Mat. 15.9 according to the patern shewn to us by Christ in the Mount For in vain do we worship if we teach the Commandements of men for the Doctrines of God either to gratify the carnall Humours of Persons wedded to and soaked in the poysonous Cup of Romish superstitions or to carry on a magisteriall design of being Lords of our Brethrens Faith and Practises by imposing Dictator-like upon others consciences in punctilio's of externalls and extraessentialls to Salvation When as probably enough their opinions in those niceties have no more solid reasons grounded upon Scripture the sole rule of Faith Worship and Manners to evince their practise to be sober and judicious than the Pope of Rome hath of title to his Patrimony or universall Head-ship from the Donation of Constantine or the cruel Phocas of the Eastern Empire But craving pardon for this small digression upon the remembrance of the sad providence upon Uzza let us proceed to rank these Temple-Officers the Levites in a foursold series Whereto we shall speak awhile 1 Concerning the Singers among them 2 Of the Porters 3 Of the Treasurers and 4 Of the Judges Of the Singers We read in the sacred lines that this was one great part of the work incumbent on a proportioned number of Levites for that purpose Whom David set apart for Temple-Musick which was either vocall or instrumentall The instrumentall either pneumaticall or manuall All which is expressed in that verse 1 Chr. 15.16 wherein the chief of the Levites are commanded to appoint some of their Brethren to be Singers with instruments of Musick Psalteries Harps and Cymbals sounding by lifting up the voice with Joy So that now these instruments mixed in consort with the Trumpets of the Priests made a lovely noise in the Court of the Altar It were worth our paines if it were a thing feazible to give any satisfaction to treat awhile concerning the exact form of their Instruments and the method of their musical notes and the manner of pricking their Psalms But despairing of that at present I shall onely speak a little about the various Instruments which are mentioned in the holy Scriptures and then of their 24 Courses We read of these three sorts of Instruments wherewith they praised God and made a solemn sound therewith to refresh the ears of those Israelites who came to wership God at the Temple 1 Cymbals Ver. 19. 1 Cymbals of Brasse whereon the chief masters of Musick played and are related to have made a sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some imagine to be round Balls others flat pieces of Brasse like Drums to manage the Bassus or Base-part in the Musick Ver. 20. 2 Psalteries 2 Others are said to make a sound or joyfull noise upon Psalteries in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidi◠and is usually applyed to leaves falling off Trees in Autumn as if so be the Instruments were to be so choicely and gently toucht as if a leaf only had faln upon them Therefore is it added on Alometh that is the silent or hidden Musick For the curious gentle sound and most sweet Lute-like melody which it gave forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek word which some translate it by is according to the great Etymologist derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the touching of it with the fingers But others think it was plaid upon with a Bow or Quill or the like and that it was an Instrument with a hollow belly like our Lutes Viols Gitternes and the rest because the Hebr. word Nebel is in one signification used sometimes for a Bottle or Bag of Skin Psa 144.9 hollow within Whatever the fashion was
out of the 17th verse 11 Azariel or Uzziel of Heman v. 4 18. 12 Hashabiah of Jeduthun v. 3 19. 13 Shubael or Shebuel of Heman v. 4 20. 14 Mattithiah of Jeduthun v. 3 21. 15 Jerimoth v. 4 22. Being all the Sons of Heman 16 Hananiah v. 4 23. Being all the Sons of Heman 17 Joshbekashah v. 4 24. Being all the Sons of Heman 18 Hanani v. 4 25. Being all the Sons of Heman 19 Mallothi v. 4.26 Being all the Sons of Heman 20 Eliathah v. 4 27. Being all the Sons of Heman 21 Hothir v. 4 28. Being all the Sons of Heman 22 Giddalti v. 4 29. Being all the Sons of Heman 23 Mahazioth v. 4 13. Being all the Sons of Heman 24 Romamti-Ezer v. 4 31. Being all the Sons of Heman These persons thus appointed to the Work of the Songs of Zion were freed from any other Service being employed in that Work onely 1 Chron. 9.33 Night and Day Now for the farther knowledge of the deduction of the Levites from the Loins of Levi together with the succession of Moses and Aaron the Children of the former viz. Moses being the Lord High Treasurers of the Temple of the other being High-Priests let us present this Genealogicall Stemme before your Eyes being deduced out of the 6th Chapter of the first of Chronicles and other places of Scripture Jacob or Israel Levi. 1 Gershon Exod. 6.17 2 Libni or Laadan 1 Chr. 23.7 3 Jahath 1 Chr. 6.20 23.10 4 Zimmah 1 Chr. 6.20 Or Zinah 1 Chro. 23.10 5 Ethan or Joah 6 Adajah or Iddo 1 Chr. 6.21 7 Zerah 8 Ethni 9 Melohiah 10 Baasiah 11 Michael 12 Shimea 13 Beraehiah 14 Asaph the chief Singer 2 Shimel or Shimi 3 1 Kohath who lived 133 y. Exod. 6.18 2 Amram Aaron 4 Ithamar 5 Eli 6 Phinees 7 Abiezer 8 Buzi 9 Ozi 10 Eli that brake his neck 11 Ahitub 12 Ahimelech 13 Ahijah 14 Abiathar Put from the High-Priesthood by Solomon 4 Eleazar 5 Phinehas 6 Abishua 7 Bukki 8 Vzzi 9 Zechariah 10 Merajoth 11 Amariah 12 Ahitub 13 Zadock who was High-Priest in the time of K. Solomon in the room of Abiathar 1 King 2.2.35 3 Moses Rehabiah Jeshajah Joram Zicheri Shelomith The great Lord Treasurer of the Temple 2 Chron. 26.25 26. 2 Izhar 3 Korah 4 Ebiasaph Exod. 6.24 Or Asaph 2 Chr. 26.1 5 Assir 6 Tahath 7 Zephaniah 8 Azariah 9 Joel 10 Elkanah 11 Amasai 12 Mahath 13 Eskanah 14 Zuph 15 Toah 16 Eliel 17 Jeroham 18 Eâ—kanah 19 Shemuel or Samuel the Prophet 20 Joel 1 Sam. 8.2 21 Heman the Singer 1 Merari 2 Mahli Numb 3.20 Exod. 6.19 1 Chron. 24.26 Mushi 3 Mahli 1 Chron. 23.23 4 Shamer 1 Chron. 6.46 5 Bani 6 Anezi 7 Hilkiah 8 Amaziah 9 Hashabiah 10 Malluch 11 Abdi 12 Kishi or Kushajah 1 Chron. 15.17 Or Kish 2 Chron. 29.12 13 Ethan probably the same with Jeduthun one of three Masters of Song If we compare these places 1 Chron. 15.19 25.1 2 Chron. 5.12 Obed-Edom 1 Chron. 16.3.8 Hitherto sufficeth it to have discoursed of the melodious Singers of the Temple with the Scheme of their Contemporaries to illustrate the History Let us now walk forth out of the Priests Court toward the Gates and Treasuries and take notice of the great diligence adhibited by these sacred Porters in their several Wards and Watches Of the Porters THE next Officers to be spoken to are the Porters who did watch at the Gates of the Temple day and night The Psalmist calls upon them that stand by night in the House of the Lord to bless His Name and Psal 134.1 in a Psalm indited for the Sons of Korah to tune he tells them He had rather be a Door-Keeper in the House of God then to dwell in the Tents of Wickedness Psal 84.10 or the Curtains of Alienation from the presence of him that dwelt between the sacred Cherubims The number of these Porters in a gross and full summe 1 Chron. 23.6 are remembred to have been four thousand by the Appointment of King David and seem to have been divided into 24 Courses like as the Priests and Singers were For one Text relates 2 Chron. 8.14 that Solomon did appoint the Porters by their Courses at every Gate according to the Order of David his Father According to which if we examine the account so far as it is brought in by Holy Scripture we shall read of 24 chief persons whose Sons and Brethren seem to come by course after 7 days from time to time out of their Villages 1 Chron. 9.25 to that Service at the several Gates of the Temple To which they were designed by Lot as may appear more particularly by this Draught annexed taken out of 1 Chron. 26. THE GATES 1 On the East The keeping whereof by Lot fell to Shelemiah ver 14. called also Meshelemiah the son of Kore of the sons of Asaph that is Abiasaph the Great Grandchild of Kohath and under him of these Levitical Porters came in by course constantly 6 persons to watch there v. 17. probably the same person who is called Shallum the chief Porter because his Lot fell out to be at the chiefest Gate which appears by the very same account of His Lineage 1 Chron. 9.19 6. 2 On the North. The Lot hit upon Zechariah a wife Counsellor being the son of Shelemiah and under Him at the North-Gate there were appointed 4 to watch by course 4. 3 On the South The Lot came forth to Obed-Edom and those under his Rule Southward verse 17. 4. 4. On the West Toward Asuppim or the Treasury-House which stood at the South-End of the Western-Wall and had two little Gates at each end of the Treasury whereof we have spoken before They were committed to the custody of the Sons of Obed-Edom at each Gate two as it is exprest v. 17. two and two 2. 2. At Shallecheth or at the Causey of the King 4 Porters v. 16 18. 4. At Parbar-Gate two Porters v. 18. and both these Gates were under the custody of Shuppim and Hosah v. 16. 2. Â Â 24 So that hence we may observe that there were 24 Porters constantly fixed by their Courses in their stations for the Watch at the Gates of the Outward Court of the Temple They are recited to have been placed in the four Quarters of the House of God even towards the East West North and South and that they lodged round about the House that is in the Chambers of the Outward Court having the over-sight of the Gates and had the charge lay upon them of opening them every morning Their exact Genealogie in a direct Line from their Ancestors is not precisely and determinately recorded in a methodical manner that I have yet observed Onely the Scripture is pleased thus far to insinuate that the Porters were of the Line of Korah and Merari Of Korah the Grand-Son of Kohath descended Meshelemiah the principal Porter of the Temple being setled at
sweating under the rigour of the Law the cunning of perverse Pleaders the corruption of Juries and Judges in any of the other Courts But hitherto let it suffice to have spoken of all the sacred Officers which were genuinely extracted from the Root of Levi. A word of the Nethinims and we shall end Of the Nethinims THese were the most inferiour persons that were conversant in any Temple-Work being of the Race of the Idolatrous Canaanites and were the first-fruits of any whole Cities or Societies of men that were proselyted unto God presaging of old the future admission of the whole Harvest of the Gentiles within the Pale of the Church The Story is sufficiently known how the people of Gibeon Chephirah Beeroth and Kiriath-Jearim by a wily collusion imposed upon Joshuah Josh 9.17 and the Princes of Israel whereby they obtained an exemption of their persons from the common calamity of Canaan But upon discovery of their craft they were solemnly adjudged unto Bondage yet such as was very honouâ—able if any servitude may be so styled in that they were appointed for servants to the House of God under the Priests and Levites Ver. 23. and so might esteem it some accession of excellency to be placed rather in the Van of Bond-men then in the Rear and to be made the Lags of Free-men What ever estimation they put upon it certain it is such sacred service was a great mercy to them who having their lives spared because of the Oaths of the Princes might have been banished but were now received unto the Knowledge Service of the true God and like to be set in the true path of Eternal Salvation so that whereas others are said to take the Kingdom of Heaven by violence in another sense Math. 11.12 here the Gibeonites may be said to have taken it by craft and out-witted themselves into true happiness The work which they were appointed to by Joshuah was hewing of Wood and drawing of Water for the Sanctuary and for the Congregation that is for the service of the Congregation in their Sacrifices and for the Altar of the Lord. Our Translation reads it thus Josh 9.23 Ver. 21 27. Ver. 27. that Joshuah made them such that day But in the Hebrew the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedit eos and he gave them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan to give or deliver over Whence it is that they were styled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nethinims or the persons given and delivered over for such a service and therefore the Text says they were cursed that is dedicated to God as the first-fruit of the slaves of Canaan Ver. 23. Even as the City Jericho Josh 6.19 7.1 with all the goods was cursed as being the first-fruit of Cities taken in the Land therefore was all the Treasure of it consecrated to the Lord and Achan herein sinned by medling with the accursed or dedicated spoils every person being cursed and condemned that durst touch any Dedications to diminish from or take them away But as to these Nethinims which we have in hand that were thus accursed and dedicated to the Sanctuary the sons of Saul found is by sad experience to be a dangerous point to meddle with consecrated persons as well as things Concerning whose Name 2 Sam. 21.9 the Paronomasia is more clear and evident in the Book of Ezra where the Holy Pen-man creating of these persons in the Register of the Returns from Babylon hath these words in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the Nethinims Ezra 8.20 Shenathan David which David gave or as we read in our English Version had appointed for the service of the Levites that is whom David had de novo constituted in their several set-courses as He had done all the Officers of the Temple in their several Stations a little before his death not that now they were at this time first employed in these Services but had been ever since the days of Josuah conversant in that labour but were now methodized for Temple-service according to the Incense of their Generations since the days of their Primitive Admission to be the Ministers or Servants of God in the lowest Works of the Sanctuary Ezra 7.24 The Habitation of these Nethinims or Gibeonites was in Ophel when the Temple was built Neh. 3.26 11.21 that is either in the Tower it self as some conceive or else in houses near to that Tower or the Wall so called of Ophel in a capacious place or street possibly running near the Wall and adjacent to the Tower of Ophel On which stately Building there was much expended by King Jotham and it was afterward magnificently raised to a very great height by King Manasseh 2 Chron. 27.3 2 Chron. 33.14 Now the reason why they lodged in or near Ophel was because of its proximity or nearness to the East-Gate of the Temple the ordinary stately entrance into that sacred place For they being not of the Tribe of Levi might not lodge within the Courts of the Temple But those that were in course to attend upon the Wood and Water for the Sacrifices and other sacred uses lodged close by till their Week was finisht and then probably they went out to their Cities and Villages abroad in the Countrey as the Priests and the Levites did For we have express mention of Cities abroad wherein these Nethinims as well as the other Officers of the Temple dwelt Ezra 2.70 But so much let it suffice to have spoken concerning the sacred Officers attendant upon Divine Worship in the House of God at Jerusalem SECT II. The second Paragraph of this Chapter according to the Division of it in the beginning shall contain the several Seasons Quantities Numbers and Measures of things sacrificed unto God under the Jewish Paedagogie IN the first place let 's remember that the Divisions of this Section ratione temporum will out of Scripture produce some short Discourse about 1 The Daily Service 2 The Weekly 3 The Monethly And fourthly the Annual Festivities which were to be punctually observed and solemnly performed in their due time and method according to the Divine Injunctions in this Holy Place Here before I proceed it 's somewhat requisite that I briefly speak a little to the dry and liquid Measures of the Hebrews so far and of so many onely as we shall use in this Discourse of the Sacrifices As to dry Measures there are three onely that we shall use The Omer Ephah and Homer Concerning which we find in Scripture Exod. 16.36 Ezek. 45.11 Antiq. l. 3. c. 7. that ten Omers make an Ephah and ten Ephahs produce an Homer By a tenth deal of Flour so often mentioned in the Levitical Sacrifices we understand an Omer which in the Hebrew Text of Leviticus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is retained by Josephus who calls this Quantity and Measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
Conjecture and also help to fortifie it concerning their not being the chief High-Priests but as secondary assistant to 1 Chron. 6.9 10. and contemporary with the former Yet seeing Scripture terms them as lineally begotten one of another in an orderly way of Generation I shall not be peremptory but leave the Knot to be solved by abler Pens 6 Amariah the son of Azariah 1 Chron. 6.10 Ezra 7.3 who is expresly recorded to have been chief Priest in the dayes of King Jehoshaphat and to have been over the Jews in all matters of the Lord 2 Chron. 19.11 which some apprehend to be meant of his being of the Sanhedrin or Great Council at Jerusalem Part of his time was spent probably under the Reign of Asa likewise and that he continued in this Kings days for some time He is the same person probably who by Josephus and Nicephorus is called Joram and by the Hebrew Chronicle Jehojarib though transposed out of his due place especially since we read of one Jehoram at the Helm of the Priesthood in Jehoshaphat's time Now seeing this Joram is recounted by Josephus 2 Chron. 17.8 as the fourth from Zadok inclusively having omitted Johanan and Azariah the second The last if the fore-mentioned Conjecture should prove true concerning Johanan that he was the son of Abiathar and that the Line of Ithamar was re-introduced to their former dignity though not to the supreamest place might then possibly fall in contemporary with Ahimaaz and Azariah the first For many times as we have hinted we find two High-Priests coupled together though one of them had the greatest preheminence whereby Scripture and Josephus might be reduced to a tolerable agreement especially since there be some probable apprehensions that Azariah the second of that name in the Series of nomination might have officiated in the latter days of King Solomon according to the sense of Dr. Lightfoot in his Temple-Service Chap. 4. Sect. 2. Pag. 24 25. line 1 and 37. which assertion would prove very strange if he were the fourth in order from Zadok in the beginning of the Temple-Work in Solomon's days especially since Amariah who is expresly recorded to have been his Successour is definitively laid down in Scripture as we have said in the execution of his Office under the Rule and Dominion of Jehoshaphat the 4th King after Solomon there being about sixty one years from the last of Solomon's reign to the first of Jehoshaphat's To conclude then whereas it might be objected that Johanan and Azariah the second who are not produced by Josephus and others are distinctly mentioned in Scripture as begotten by the precedent and so to be termed their sons either we may imagine them to have been but of small duration in a successive Line or rather that they are so termed onely Jure Officii being indeed but Surrogates to the others with whom they were co-incident in time in several necessary cases seeing it is sufficiently known that those who were not natural sons are yet styled by that name upon account of their succession in the Government which will evidently appear by comparing together Matthew and Luke Mat. 1.12 Luk. 3.27 the two Evangelists and several other places of Scripture 7 Ahitub the Son of Amariah 1 Chron. 6.11 12. Ezra 7.2 who is called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Nicephorus plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who likewise expresly lays down the Character whereby to know him Niceph. Callist Eccl. Hist l. 2. c. 4. consonant to the Scripture it self that this is the very man that lived one hundred and thirty years and flew Godoliah that is in Scripture-Language Athaliah the Queen which name and story evidently points at Jehojadah the High-Priest Uncle to King Joash and is termed also by Petavius in his alleadged Chronicle Jejadah in distinct words being the same person doubtless who in that confused Chronicle is set the fourth in number and called Jehoahaz from whence Josephus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted who for his great care of the Temple and Worship of God and the wonderful Reformation effected in his days 1 Chron. 9.11 Neh. 11.11 is styled The Ruler of the House of God 8 Merajoth the son of Ahitub This person though omitted in the 1 Chron. 6.12 yet is particularly mentioned in 1 Chron. 9.11 and in Nehem. 11.11 Now if Ahitub before spoken of be indeed that Godly Jehojadah as it seems very probable then this Merajoth will prove to be the slain Zechariah or some Elder Brother of his who succeeded Ahitub in the latter days of Joash the King He is called by Nicephorus the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain for his Zeal to God which shews the corruption of his name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is also called Merajoth and was the same with Holy Zechary as is attested by the fore-cited Chronicle which places Jojadah and his two Sons Zechariah and Phedajah contemporary with Queen Athaliah and King Joash Josephus in his Greek Copy names these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jehojadah and his two sons Zechary and Phedajah who were slain at the Commandment of the King Selden's Copy of the Seder Olam Zuta places Jehosaphat Jehojadah and Phadea successively wherein admitting one transposition Jehojadah being placed first Jehosaphat may be put for Zachariah his Son expresly named in Petavius his Copy where the name of Jehosaphat is deficient it being common for one person to have two names among the Hebrews 9 Zadok the Son of Merajoth 1 Chron. 9.11 Nehem. 11.11 This High-Priest is styled by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Callistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the often-recited Chronicle in plain terms Zedekiah agreeing very near with our Zadok and is very probably the same man who was Father in Law to King Uzziah and did in such an eminent and zealous manner thrust his Son in Law out of the Temple 2 Chr. 26.20 when usurping the Priests Office and is called in the Text mentioning that Fact by his proper name Azariah the chief Priest but presently in the beginning of the twenty seventh Chapter is supposed to have his name altered by the Spirit of God and called Zadok from that his courage in an act of exemplary Justice and Righteousness and accordingly so recorded to after generations by this name of Zadok in the Babylonian Registers of Ezra the Scribe This very Fact is mentioned under the name of a second Azariah in Nicephorus the Patriarch's Catalogue Who is called by the Alexandrian Chronicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the annexion of another called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us that they lived under Athaliah and Joash which passage plainly carries in its very Forehead the corruption of that Author in placing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here viz. after Zadok who was the famous Jehojadah or Ahitub and
to the praecise time and punctuall place of the situation of each of these abominable Idols For if the Father had not so soulely praevaricaed his son probably had never felt the weight of the Loins of God's vengeance upon his Kingdom nor the lash of those divine Scorpions that in most righteous and just judgment whipt off ten Tribes at one blow from the Scepter of Judah in his daies whereof we now proceed to speak The state of the Temple under Rehoboam the second King after its Building A.M. 3029. This famous Fabrick stood in its beauty unspoiled of its Ornaments all the daies of Solomon notwithstanding the grand provocations of the divine Majesty 1 Chr. 11.17 cap. 12.1 and so persisted during the three first years of the reign of Rehoboam But having strengthned himself in the Kingdome he forsook the Law of the Lord and all Israël with him denoting to us That unsanctified prospeâ—ity to a carnall Spirit proves many times a sad Temptation to fearfull Apostacy But did not God also forsake Rehoboam yes surely For when he had idolatrously turned his back upon the Temple he beholds in his fifth year Ver. 2. Shishak King of Aegypt marching in the Van of a terrible Army towards Jerusalem probably incited by Jeroboam but certainly by God who under the reign of his Father had resided in Aegypt This potent adversary and his Wars Aut. Iudaic. lib. 8. cap. 4. Lib. 2. p. 127 Edit Paul Steph. A.M. 3026 Pag. 30. Argonaut l. 4. ad ve 272 Josephus peremptorily asserts to be falsly ascribed by Herodotus to Sesostus Concerning whom the latter Historian relates in his Euterpe that in Palaestina of Syria he himself saw stones inscribed with the memoriall of his Victoryes But I rather incline to the Judgment of the learned Primate of Ireland in his Scripture-Annals and Mr. John Greaves in his discourse of the Aegyptian Pyramids who comparing Manetho the Priest with the Scholiast of Apollonius Rhodius Africanus and Eusebius together doth fully agree with Scaliger that this Shishak is the same King called by them Sesochosis or Sesonchis and possibly the same which Josephus de bello Judaic l. 7. c. 18. calls Asochaeus telling us of his taking Ierusalem the same called by Herodstus Asychis reciting some of his Lawes lib. 2. and plainly called Sasyches and related as a famous Lawgiver by Diodorus lib. 1. p. 59. Edit H. Steph. Who came up to the holy City rifled the Temple 1 Kin. 14.26 2 Chr. 12.9 ver 10. and took away the Treasures of the House of the Lord together with the Shields of Gold which his Father Solomon had made In the room whereof Rehoboam was constrained to substitute brazen ones for the Guard to carry before him when he went up to the Temple This was the first plundering Bout which befell that stately piece in this Prince's daies Ver. 12. who having humbled himself lived the remnant of his life in the Sun-shine of peace having reigned seventeen years in Ierusalem at his decease Under Abijah the third King A.M. 3046 Nothing considerable did occurre in his three years reign in relation to the Temple But the Dedication of some Gold some Silver and Vessels of service to the House of God which were carried within its sacred Wals by Asa his godly Son and Successor 1 Kin. 15.15 A.M. 3049 Vnder Asa the fourth King 2 Chr. 24.3 5 It is recorded concerning this good King that he took away the Altars of strange Gods their high places brake down the Images and cut down their Groves among all the Cities of Iudah which was succeeded with serene daies of peace and quietness Nay his Legions in war were attended with fortunate Lawrels in the famous Battel managed against Zerah the Captain of the Arabian Troops as Sir Walter Raleigh excellently manifests him to be Hist of the World part 1 lib. 1. cap. 8. §. 10. †6. 2 Chr. 21.16 and not of the Aethiopians of Africa who came against him with a Million of men Whence we learn That prosperity both in peace and warr doth crown the heads of those Magistrates that promote the purity of God's Worship Asa the famous Conquerour upon admonition of Azariah the Prophet in the fifteenth year of his Rule and the third Month of the sacred year put away all the abominable Idols out of all his dominions 2 Chr. 15.8 and renewed the brazen Altar for Sacrifices in the Court of the Priests gathered all his People to Ierusalem and offered of their victorious spoiles seven hundred Oxen and seven thousand Sheep to the God of Battell At the same time he made a solemn Covenant between God and his People and commanded that whosoever would not seek the Lord should be put to death His Grand-Mother likewise he removed from being Queen of the Idol Beth-peor De diis Syris p. 160. Syntag 1. c. 5. Ver. 18. 2 Chr. 16.1 Anno Mundi 3064. 1 Kin. 15.18 2 Chr. 16.2 as some conceive stamping her Idol to pieces and burning it at the Brook Kidron He brought likewise the Silver Gold and Vessels into the House of God which himself and his Father had dedicated in that famous year of his Reformation In the thirty sixth year of his Kingdome since the revolt of the 10 Tribes but the 16th year of his Reigne as the reverend Primate observes in his Annals he presents all the Silver and Gold that was left in the Treasures of the House of the Lord unto Benhadad the King of Syria to bribe him to a breach of that League which he had contracted with his fatall Enemy Baasha the King of Israël Here we see that Sacriledge and Truce-breaking two enormous sins are linkt together But he that dares put his hand to the Robbing of God of his Temple-Treasures will not fear to be unjust to man as we behold sadly testified of this Prince who being reproved by Hanani the Seer sent from God added yet more sins to the former in putting the Prophet in prison and oppressing the People at the same time But from thenceforth God denounced War against him and In the thirty ninth year smote him in his feet and yet he added to seek to the Physitians and not to the Lord and died in the one and fourtieth year of his Reigne Take heed therefore of being hardned by holy mens sin as well as of despairing by the story of their falls It was no wonder to behold an Aegyptian King spoiling the Temple of God But for an Asa the Protector and Enricher of the Temple to commit such Aegyptian wickedness for a godly King to manifest such heinous impiety demonstrates the Instability of the best without God's manutenency who though not bound to preserve us alwayes from sin yet hath ingaged himself to punish it even in the Children of David when he threatned to visit their Transgressions with the rod Psal 89.32 and their Iniquity with stripes which is manifest
in the Iudgments that befell this King 2 Kin. 15.14 whose heart in the main was upright before the Lord all his daies The Spirit of God loves to give a gracious report of Saints when gone into their Graves and weighs their hearts not their actions in the Scales of the Sanctuary Iehoshophat the fifth King A.M. 3090 This pious and victorious King being assailed by the forces of Moab and Ammon makes his application to him that dwelt between the Cherubims for divine assistance and powred out a fervent prayer 2 Chr. 20.5 as he stood in the House of the Lord before the new Court Whether this Court was distinct from the other two or called new only from some late reparations made by his Father Asa in the fifteenth year of his Government As the Hebrew doth not utterly reject it being termed New-made or repaired from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restaurari as well as De novo If a reall new Court where to fix and describe it or to say when it was built is utterly unfeazible out of Scripture But here finding the mention of it we are obliged to recite it Before which this famous King received an answer of success and victory For which he neglected not to come with Psalteries Harps Ver. 28. and Trumpets to praise the Lord in this Mountain of his Holiness and having reigned twenty five years being stained by joyning affinity with Ahab 2 Chro. 19.3 when the sore temptations of Riches and Honour in abundance intangled his Soul 2 Chron. 18 1 and ver 28. and with helping that ungodly Family cap. 20.33 and permitting some high places to remain he slept with his Fathers in peace Iehoram the sixth King A.M. 3112 The Government of this King was but short and generally very wicked yet we read of some things which he dedicated to the House of God 2 Kin. 12.18 2 Chr. 21.19 ver 11. 2 Kin. 8.18 But of what and how many Scripture is silent Yet of his deplorable disease by the falling out of his Bowels there is a memorable record to terrify sinners in their attempts against the holy Law of God and in joyning affinity with the Enemies of God Ahaziah the seventh King A.M. 3119 A wicked son succeeds a wicked Father being counselled by an ungodly Mother to walk in the sins of Israel yet we find that he also disposed of some Treasures unto the House of the Lord. But it seems 2 Chro. 22.3 2 Kin. 12.18 2 Chr. 24.7 being seduced by his wicked Mother Athaliah he with his Brethren broke up the House of God and bestowed all the dedicate things upon Baalim and having sate in the Throne but one year was slain by the followers of Jehu shewing us how dangerous it is to be found in the society of the wicked at the time of the Execution of divine judgments Athaliah the Queen A.M. 3120 Athaliah the Wife of Ioram and Mother of Ahaziah the daughter of Ahab and Grand-Daughter of Omri seeing her Son slain 2 Kin. 8.18 2 Chr. 21.6 22.10 arose and destroyed all the Seed Royall of the House of Judah except little Ioash who was admirably preserved by his Aunt Iehoshebah the Wife of Iehojadah the Priest in some private Chamber of the Temple from the blood-thirsty fury of his cruell Grand-Mother Who having arrived to the seventh year of his Age was anointed crowned and proclaimed King of Iudah at the appointment of his zealous and godly Uncle Iehojadah At which time the old Murdress comming into the Temple was laid hold on 2 Kin. 11.15 2 Chr. 23.15 carried forth without the Ranges and slain in the Horse-way leading to the King's House Murder we see seldom passes unrevenged of God and Tyranny rarely sayes its dying head upon a dry Pillow Nay sometimes the place where divine wrath finds a sinner is signally fixed to note That the path of beasts is good enough to drink up the blood of an usurping and murderous Queen Joash the eighth King Famous were the Actions at the Inauguration of this young Prince performed by the High-Priest his Uncle in contracting a Covenant between the Lord on the one part Joash and his People on the other part another also between the King and his Subjects The people being encouraged by the example of holy Jehojadah 2 King 11.18 brake down the House Altars and Images of Baal they did their work thoroughly and slew Mattan the idolatrous Priest and offered him as a Sacrifice upon his own Altars to the Justice of the true God So excellent a Mercy is it for a Nation to have a zealous Ruler to goe in and out before them in the pure worship of God such was Jehojadah the Protector of this King in his Non-Age From whom in his ripening years as having enjoyed such admirable Tuition under the wings of the Temple-Cherubims we may justly challenge some notable Transactions towards the repaire of that holy Fabrick so violated and prophaned by his Predecessors Neither doth he frustrate our Expectations 2 Rin. 12.4 but takes speciall care to advance mony from the People hires Masons Hewers of stone and Carpenters to repair the breaches of God's holy mansion For receipt of the mony there was a Chest prepared with a Hole in the Cover Ver. 9. and placed on the South-side of the Altar When it was pretty well lined they put it in bags Ver. 15. Ver. 14. and being told expended it on the workmen never calling the Trustees to account because they were faithfull Now whereas its related in the Book of Kings that of this mony there were no Vessels made for the service of the Temple we find an Explanation of it in the Book of Chronicles 2 Chr. 25.14 that when the workmen were paid by the King and his Uncle for the reparation of the breaches of the remaining mony Vessels of Ministration were made so that till they saw what mony was left of the charges imployed in the great and main work of reparation there were no Vessels made for the particular services But the surplusage was faithfully laid out upon Bowles Snuffers Basons Trumpets Spoons and other Vessels of Gold and Silver Ver. 14.15 After which they offered Burnt-offerings continually all the daies of Jehojadah who lived 130 years But when this holy man was dead Joash forgot his ancient zeal and yeelded his Ears to be anointed with the Oyl of Flattery Manifesting within the compass of a few years what a Mercy it is for a King to have faithfull and godly Counsellours and on the other hand how dangerous it is to give Attention to fawning Parasites who courted him out of his religious service to the house of God and turned him to Groves and Idols Ver. 20.21 The sequacions Nature of Princes is the foundation of deadly changes in a State Behold in Joash a lively example who though warned by Zechariaeh the Prophet his neer Kinsman whose Mother
had kept him in his Infancy from ruine and was now inspired of God to rebuke his Idolatry yet permitted the People to stone him in the Court of the House between the Temple and the Altar Ver. 22. and forgetting the kindness of his Father contracted the sin of Murder upon his own head That this was the same man mentioned by our Lord in the Gospel-story Mat. 23.35 though the name of his Father be there styled Barachiah is most probable For that the place of his Murder there recited doth agree to this and that Hierom observes on the place that in the Gospell used by the Nazarenes he is termed the son of Jojada Besides it 's observable that the two Names of Barachiah and Jehojadah do little vary in signification the former signifying the blessing or praising of God the other the acknowledging or confessing of God i. e. in a way of praise To let this inquiry pass Did Joash goe unpunished No certainly but at the end of the year God's Judgments took up an expedition against this revolting and treacherous Prince 2 Kin. 12.17 and made Hazael King of Syria the General of his angry bands to execute his fierce wrath upon Judah These Syrian Troops though small in number yet re-inforced with the anger of God destroyed all the Princes of the People 2 Chr. 24.24 and conquered an huge Host of Joash and executed Judgment upon Him and his People for they had forsaken the Lord God of their Fathers The face of this Enemy being turned towards Jerusalem Ioash took away all the hallowed things that were given by Iehoshaphat Iehoram Ahaziah and himself 2 King 2.18 together with all the Gold in the Treasures of the Lord's House and of his own and sent them to Hazael Wherewith the Tyrant being pacified turned his face to Damascus But though Hazael was yet God was not gone from Ioash but marched towards him in the paths of anger For the Syrians left him under the hand of God in great diseases as the same Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text doth other-where clearly signifie 2 Chr. 24.25 as you may read in 2 Chron. 21.15 Prov. 18.14 Ierem. 15.4 c. Neither did God permit him to dy of such grievous Sickness but bloody violence must be compensated with a dysastrous death and accordingly we presently hear of his Servants conspiring against and slaying him upon his sick bed Ver. 25. That so a violent death might ride to his bed-side before a naturall death had dispacht him The Spirit of God reciting the reason of all to be for the blood of the Sons of Iehojadah Neither yet doth vengeance forsake him but carryes him from the Sepulchre of the Kings not suffering him to rest with his famous Predecessours From all whose Judgments we learn what a hatefull sin Apostacy from true Religion is in the sight of God for in him that draws back the Soul of God will take no pleasure Heb. 10.38 Prov. 14.14 but the Back-slider in heart shall be filled with his own waies Amaziah the Ninth King A.M. 3165 The former Section exhibited the downfal of an irreligious Apostate but herein we have the view of a notorious Hypocrite who did that which was right but his Heart was not perfect with God 2 Chro. 25.2 He had prosperous success against the Edomites of Mount Seir but being lifted up with pride would needs challenge the King of Israel to Battel wherein being overthrown and taken prisoner at Bethshemesh in the Tribe of Judah by Ioash the King of the Ten Tribes he was carryed as a Triumphal Captive to his chief City by the Conquerour who being arrived at Jerusalem brake down the Wall of the City for the space of four hundred Cubits lying between the Corner-Gate and the Gate of Ephraim on the North side of this famous Metropolis that he might enter the capital City with the greater pomp and magnificence After which stately admission 2 Chr. 25.24 2 Kin. 14.14 this King of Israel spoils the Temple of all the Gold and Silver and carryes away all the Vessels that were found in the House of God with Obed-Edom's sons who had the charge of the Treasury that lay in the house of Asuppim near a Gate of the same name in the West-side of the outward Court of the Temple 1 Chr. 26.15 2 Chr. 25.15 But this wicked King who had worshipped the gods of Seir that could not save their stupid Proselytes out of his own hands thus deeply provoked the Lord to such fierce wrath that it prosecuted him to a violent death for falling under the hands of his own servants at Lachish Ver. 28. he was brought much like Richard the Third from Bosworth Field upon horses in an ignominious manner to his Burial at Jerusalem Thus we see the discovery and downfal of Hypocrisie a sin greatly detested of God who uncloathed this Hypocritical Zealot of his Religious Cloak which he wore in his first days by the Warm Sun of Success in War against the Children of Edom. Whereby being encouraged to shew what he was and supposing he stood now strong upon his own legs he bows down to the Idumaean Idols but never rose up again into the pristine state and glory of his Kingdom for being pursu'd by thick Troops of Divine Vengeance at last he is constrained to resign up both Scepter and Life to the severe Avengers of God's broken Covenant Thus usually the Lord is pleased to deal with ambiguous Hypocrites first to discover and then to ruine them A.M. 3194 Azariah or Uzziah the tenth King I shall not meddle with any of his Civil or Warlike Actions that do not Historically relate to the Temple during his long and prosperous Reign 2 Chro. 26.5 Ver. 16. while he sought the Lord. But let 's observe onely that when he was strong his heart was lifted up to his fatal destruction for having fortified the City and repaired the ruines it suffered under his Predecessor and done many noble Exploits Ver. 9. at last unworthily usurping the Priests Office he entred into the Temple to burn Incense upon the Golden Altar Whereupon he was immediatly smitten with Leprosie by God thrust out of the Temple by the High-Priest and deposed from his Kingly Office his Son Jotham being admitted to the Execution of Judgment in his room yielding a notable document to the highest and most imperial persons in the World not to intermeddle with sacred Functions A.M. 3246 Jotham the 11th King His powerful Wars crowned with notable success against the Ammonites as the reward for the preparing of his ways before the Lord his God we shall omit 2 Chro. 27.6 and take notice onely of the stately high Gate which he built for the House of the Lord which is conceived to be the West-Gate leading to the Kings House and mentioned by an Historical Prolepsis in the days of Joash 2 Chr. 23.20
to the true figure of his face and the exact proportion of his limbs but also the bulk crassitude and dimensions of every member In such a manner doth the Gospel expresse the Lord Jesus to his beloved Church even like a picture drawn to the life like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or looking glasse like an Image perfectly suited and symmetrically correspondent to its lively prototype Insomuch that when the day break of the Gospel began to appear then did the ancient Jewish (i) Cant. 2.17 4 6. shadows flee away as the Spouse doth joyfully expresse it at the approach of her endeared Lord and Saviour While the Church of God was confined to families she walked in the light of the seven Starrs only I mean the 7 precepts commonly so called of Noah and now and then enjoyed some created Starrs of revealed promises concerning the Messiah But when increased to the dimensions of a Nation she was a little more illuminated with the Jewish Moons At length the glorious light of heaven the Lord our righteousnesse did arise with healing under his wings and shined over the walls of Bethlehem irradiating the people of Jewry who before sate in (a) Luke 1.79 Mat. 4.16 darknesse and the Gentiles a farre off that walked in the shadow of death Who now do with open face behold as in a (b) 2 Cor. 3.18 glasse the glory of the Lord and are become the (c) 2 Cor. 3.3 Epistle of Christ written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depicted by the spirit of the living God in the fleshy Tables of the heart Nay in a word they do bear or set forth in open view the very (d) 1 Cor. 15.49 image of the heavenly Adam The period of all the ancient Ceremonies being fixed by our Lord upon the Crosse when he said (e) joh 19.30 IT IS FINISHED They were intombed in his grave and the seal of the best (f) Act. 15.24 council that ever was impressed upon the stone which was laid on the mouth of the Sepulchre and afterwards confirmed by the (g) Tertullian Contr. Indaeos Tom. 1. Origen Cont. Cels Cantabr p. 261. Cyprian Contra Indaeos ad Quirin p. 29. Edit Bas 1530 c. ancient Fathers and all the Christian worthies of the Church in their several generations By these and many other testimonies the grounds of our former assertion may be evidently perceived viz. That Gospel truths were of old typified by the Jewish Ceremonies Concerning the divine meaning whereof I shall endeavour to inquire with all sobriety according to these succeeding Rules or Canons which contain the second thing proposed for our discourse by way of introduction to the main design The hints of some things therein contained I do thankfully acknowledge as insinuated by the learned Placeus in the fore-touched place The first rule then for the finding out the nature of Types or for the Examination of such as are generally supposed to be so is this That when Scripture it self doth expresly pronounce and consequently determine such a person or thing under the old Law to be a Type signe or shadow of some Gospel-truth Then are we safe and free from error and may proceed with comfort in our way towards the Temple having the unâ—rring conduct of the holy Spirit Secondly when any person or matter in the old Testament is accommodated to some spiritual subject in way of strong allusion by the pen-men of the new Testament then may we safely conclude especially if the allusion be frequent that there was something Typically designed in that thing by the spirit of God in the old Testament although the Scripture do not in so many terms or words set down that this of the Gospel is the antitype of the other in the Law Thirdly when there can be none or small satisfaction given in point of reason for the exhibition of or the narration had concerning such or such a piece under the old Testament but what may be more clearly evinced and deduced from the Mystical signification of its Typical nature in Relation to an Evangelical object which being once hinted the understanding of a sober inquirer begins to have bright satisfactory apprehensions concerning the intendment of such a relation and the truth laid up in it Then may such a thing strengthened with such good probability I hope without any necessity of a censure be construed under the nature and notion of a Type Fourthly when there proves some admirable Analogy or Proportion either Moral Historical Physical or Theological interceding betwixt two things deeply suspected by the generality of the Learned and Holy all along since the time of Christ to have a mutual relation of Typical concernment between them one whereof is mentioned in the old the other in the new Testament with some light glance toward that in the old I hope we may then also so it be with due moderation not fearing rigid asterisms in the margin give to such an ancient person or thing the name of a Type especially since grave and sober men in several ages have cast in their concurrent testimony into that interpretation Fifthly When there is some excellent attribute ascribed to a person or matter under the old Law which according to the meer history or bare letter of its relation cannot either natively or tropically find any clear conveniency or agreement with it but yet will most properly and pertinenly becoincident with some spiritual person or truth in the new Testament Psal 89.4 36. when it is explained and opened as for example The Throne of Solomon is promised to be eternal which did neither agree with Solomon personally nor his posterity they being cast out of the Royal seat above 2000 years ago So that it cannot be applied to Solomon but Typically as being a peaceable King for a great while but to Jesus Christ onely really of whose (a) Dan. 3.44 kingdome there shall be no end In this case there will be no need to write Type over the head of such a thing the matter is obvious and clear enough that we may without hesitation insert it among the rest of its kindred Sixthly and Lastly When the holy Sctipture doth plainly nominate some noble or sacred person of old or some grand material of the Tabernacle or Temple as Typically significant of divine persons or things under the new Testament we may then proceed to inquire into the particular actions of such persons especially such as were of publick concernment or into the various parcels and pieces inscriptions ornaments or other appendixes of such grand material whether or no there may not be found in them some consanguinity with the more large and sumptuous utensill and whether according to its degree and quality it may not bear an harmonious part in the consort of Typical musick or whether the blood-Royal of a Type may not runne in the Capillary veins of lesser implements as flowing out of the vena cava of the
spring out of the earth and righteousnesse look down from heaven Solomon then was the (d) Act. 7.47 Architect of that antient and famous Temple But behold a (e) Luk. 11.31 greater then Solomon is here the true Iedidiah or beloved of the Lord who coements the living stones of his Church together with his own blood It hath bin usual of old at the building of some famous Palace or Cathedral that the Royal Founder should lay the first stone with his own hands having his own name engraven on it It 's lost time to humor a Jewish fancy in determining the truth or falshood of a Rabbinical Relation that King Solomon did (f) Shâ—ringham in Joma p. 106. insculp the Tetragrammaton or the unspeakable name of Johovah upon the first stone laid in the foundation of the Temple But this I am sure of that the Father of mercies acquaints us in one place by an holy (g) Isa 28.16 Prophet that he himself layed in Zion for a foundation a stone a tryed stone a precious corner-stone a sure foundation which the Apostle Peter assures us was no other then Christ himself as I shall manifest hereafter Concerning whom under the name of an Angel the Lord is pleased to charge his people by Moses in these words Beware of him and obey his voice provoke him not For he will not pardon your transgressions (h) Exod. 23.21 for MY NAME is in him We read concerning David that he gave to Solomon his son the pattern of this house with an example of all the choise accoutrements In like manner our Lord and Saviour under the Type of Solomon being called the (i) 2 Sam. 7.13 14. Son of God elsewhere from his own holy mouth assures us that the work which he had to do (k) Joh. 5.36 13 3. he received of his Father So that as Nathan was sent of a message from God to acquaint David that his son Solomon should build a house for the name of his divine Majesty and that his sons Kingdome should be establisht for ever parallel to another place in the Psalmist assuring us that his throne should (l) Psal 89.29 endure as the dayes of heaven Even so doth the Prophet Zachary inform us in the name of the Father concerning that man whose name is the (m) Zach. 6.12 Branch that He should build the Temple of the Lord that is the spiritual Temple of his Church Wherefore our blessed Lord when compared with Moses is preferred before him as being the Son of God and is reputed faithful as a Son over his own house whose (n) Heb. 3.6 house are we if we hold fast our confidence c. to the end But before I conclude this present Section I shall endeavour to compare our blessed Saviour with Solomon as the Temple builder in several respects First As Solomon prepared many costly materials buying them of the Tyrians Sidonians Arabians and other Nations So did our Lord redeem or buy anew his living stones for the materials of his spiritual Temple out of every (a) Rev. 5.9 kindred Tongue and Nation Secondly As Solomon imployed many skilful and laborious Artists both of the Children of Israel as well as of Phoenicians and of the Aegyptians as 't is related by Eusebius So did Christ our blessed Lord imploy in antient times many Priests and holy Prophets of the Jewish Nation to gather in the people of those times to the knowledge of his truth Afterward upon his Ascention or Coronation day he instituted and gave forth likewise Apostles Evangelists Pastors and Teachers (b) Eph. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the edifying or building up of the Church which is his body unto the day of glory Thirdly Solomon did not only procure and hire these fit persons to carry on the work but he proceeded actually to the building and compleating that famous House at Jerusalem so doth our holy Saviour by the instrumentality of those his faithful Labourers imployed by him constantly manage this great design of finishing his sacred Temple For as the workmen of Solomon did hew down Cedars Fir-trees and Algum-Trees in Lebanon for the service of the Temple and caused them to be brought in flores by water to Joppa and thence to Jerusalem So doth our Lord imploy such as shall (c) Hos 6.5 hew his people and take off the ruggedness of their dispositions workmen of John the Baptists temper that need not be to ashamed when they (d) Mat. 3.10 come with the Axe of conviction and lay it to the root of the tree He uses in this excellent work some Boanerges's Sons of Thunder to hew down the chosen and marke trees of election out of Lebanon the proud mountainous and rocky Lebanon of nature out of the Mountains of self-conceit pride natural righteousnesse or liberty of will falsely so conceived to close with divine proffers of mercy without an immediate power from above of civility also and common morality In this manner doth learned Jerom seem to apply two places of the Psalmist where wicked men for their lofty pride are compared to the Cedars of Lebanon In (e) Psal 37.35 one place where we read a green bay tree the text of Jerom runs thus (f) Tom. 8. Edit Erasmi Lugd. 1530. pag. 36. Vidi impium superexaltatum elevatum sicut Cedros Libani I have seen the wicked exceedingly exalted and lifted up like the Cedars of Lebanon The other place is that where the (g) Psal 29.5 voice of the Lord is said to break the Cedars yea the Lord breaketh the Cedars of Lebanon Both which are hinted by him in his (h) Tom. 5. p. 277. Comment upon the 60 of Esay In so much that our blessed Lord seems most sweetly to say to his Church upon this account if leave may be granted to allusions (i) Cant. 4.8 Come with me from Lebanon my spouse with me from Lebanon for the (k) Cant. 1.17 beams of our house are of Cedar and our rafters of Firre Such as being cut down out of the proud and towring mountains of nature by the Axe of the Law were brought in flores of repentance to Joppa indulge the continuation of the Allegory it being a place famous for this that one of the first Gospel-miracles (l) Act. 9.36 c. which Peter did was performed there Nay the choise evidence of the vocation of the Gentiles into the fellowship of the Mystical Church was here exhibited unto (m) Act. 10.11 c. Peter in a trance where he received from God in a Vision a Sheet let down from heaven filled with all sorts of living Creatures some whereof were unclean according to the antient Law and institution of Moses Peter being thereby taught that the unclean Gentiles were now also to be taken up to heaven as that (n) V. 16. Sheet was in that divine Vision Furthermore as to these our workmens proceeding in their Temple-labours
As we read that all the stones of the Temple were wrought with Iron tools by the Art of Masonry before they were brought and laid in order and coemented together in the walls of that sacred House In like manner the stones of the spiritual building are hewn and squared by the Preaching of the Law which as the Apostle tells us is a (a) Gal. 3.24 School-master unto Christ to fit and prepare us for the heavenly (b) 2 King 22.14 Colledge at the Temple If we shall accept it for a Type of heaven as sometimes it is then may we learn that as the Stones and Timber were compleatly fitted to fall into their several places without noise of Tools and Instruments even so in this life doth the Gospel-Ministery fit and prepare the Saints for that Celestial place (c) Rev. 21.4 where sorrow and crying shall be heard no more If we shall understand by the Temple the worship of the Gospel as Scripture doth frequently insinuate this preparative work for the Temple-buildings may possibly shadow forth and allude to the Spirit of Bondage preceding the spirit of Adoption For our blessed Saviour hath sent forth not only hewers with rough garments like John Baptist Elijah to prepare but some workmen of the temper and strain of Barnabas also like so many sons of consolation to strengthen and joyn the stones together in the spiritual building with the coement of Faith Love and Joy So that as the word of God is compared to an hammer by the Prophet (d) Ier. 23.29 Jeremy to break in pieces rugged hearts So likewise we find workmen at a gentle peaceable and quiet businesse laying Judgment to the (e) Isai 28.17 line and righteousnesse to the Plummet that the stones of the Temple may be said in an erect in an even and regular forme since we hear of the (f) Psal 19.4 line of the Apostles doctrine which is gone out through the whole World Fourthly As King Solomon did solemnly appoint in a set frame and orderly method the 24 courses of the Priests for their several services together with the duties of the Levites in their various Charge for a most noble end even to praise God and to Minister before the Priests accordingly as the (g) 2 Chron. 8.14 work of every day required instituting likewise the Porters according to their Courses to watch at every Gate so hath our blessed Lord and Saviour ordered by divine institution the several spiritual Ordinances in his Church According to which every Saint is appointed in his station to worship the Father in spirit and in truth seeing he is faithful in all his house beyond Moses the Law-giver of the antient Israelites Fifthly As King Solomon did in most stately and pompous manner performe the various rites of the dedication of this most famous and splendid Structure at Jerusalem Even so the blessed Lord of life and Saviour of the world ascending up on high (h) Psal 68.81 gave gifts unto men sending down his most holy spirit in the form (i) Act. 2.1 2 3. of Cloven tongues noting the variety of Languages wherewith they should be miraculously indued and the various Nations to which they should be sent as likewise under the shape repreentation of fire noting the fervency of zeal and the illumination of knowledge wherewith they should shine throughout the World at that time sitting upon the Apostles and Disciples assembled together in one place at Jerusalem By which plenary manifestation of the Spirit they were consecrated anointed and initiated into the several glorious Evangelical Offices to be then undertaken by them and discharged in the Primitive Church Sixthly and Lastly This glorious King conversed in this Stately and Famous House for many years together taking great delight in the Sacrifices and solemn worship of his God So doth the Lord Jesus the Pramer and builder of the spiritual Temple take wonderful solace in his Gospel-Church continually walking in the midst of his (k) Reu. 2.1 seven Golden Candlesticks Yet herein we must observe that though King Solomon declined in his latter dayes to shew that he was but a man although a most glorious and admirable Type of Jesus Christ Yet herein our blessed Lord as he did farre out-bid all other prefigurations of himself so also this personal Type of King Solomon in this particular that he never forsaketh the assemblies of his Saints but is alwayes (a) Mat. 18.20 in the midst of them For whom he once loveth (b) Ioh. 13.1 he loveth unto the end or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some expound it even to the death Nay continuing his love beyond the term and period of his meritorious passion he hath graciously promised to be (c) Mat. 28.20 with them alway even to the end of the World Hitherto let it suffice to have treated thus largely concerning the prefatory matters respecting the Time Place and Architect of the Temple Now I shall proceed to the main design in the 6 following Sections according to the method which I have before laid down not without most humble imploration of divine aid and assistance to be yeilded and afforded to me in the further prosecution of these abstruse and profound Mysteries craving moreover a gentle and favourable connivence and remission of my failings by all serene spirits who possibly may please to converse with these so rude and impolite discourses SECT I. Concerning the Mysteries af the Covered Temple and it s included Rooms AS to the management of this present Section I shall crave leave to treat in the first place of the Mystical significations of the Temple in general and afterward to descend to the most material particulars of the covered Building whereof it may be requisite to discourse more largely In general the holy Scriptures do frequently insinuate the Typification of three things by the Temple when taken in a more laxe and ample signification as for example Our blessed Lord himself personally considered Secondly the Church or body of Christ mystical And thirdly every Saint also in particular At least I hope it may be safely said that the sacred writings do in all these 3 respects frequently allude to the antient Temple of Solomon it being no unusual thing for the self same Type to hint at various Mysteries under the Gospel as may more amply and evidently appear out of the divine pages of Scripture by this ensuing discourse 1. Some would have the Temple in general to prefigure and Typifie the blessed body of our Lord and Saviour grounding their apprehension upon that famous place where our Lord speaking concerning the destruction of the Temple in three dayes is interpreted by the Evangelist John who was the beloved Disciple and lay in his bosome (d) Ioh. 2.19 21. to have meant it of his own body Upon which account Tertullian (e) Hieron in Script Ecclesiastic Edit Erasm Ludg. 1530. Tom. 1. p. 287. who lived under the
Emperous Severus and Antoninus Caracalla and is placed by Ierome in his Latine translation of Ensebius his Chronicles as flourishing (a) P. 172. Edit Scallig 1658. in the 208th year of our Lord expounding that noble place of the (b) Isa 2.2 Prophet Isaiah treating of the mountain of the Lords House whereunto all Nations should flow in the dayes of the Gospel reflects upon our blessed Lord in these following words (c) Contr. Marcion l. 3. p. 348. Ed. Par. 80. 1566. Utique Christus Catholicum Dei Templum in quo Deus colitur Christ is the Catholick Temple of God wherein he is worshiped Athanasius moreover citing this very place of holy John affirmes that our Lord Christ was the (d) Contr. Arianos Orat. 5. p. 323. Edit Commelin 1600. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that true house or building and that therefore Solomons structure being but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image or Type of this spiritual Temple was destroyed to manifest it to have bin but a meer Type when as this true Temple had once appeared In this point likewise doth holy learned Ierom concurre asserting as much in these words (e) Ad Marcellam Tom. 1. 126. ideò Templum Subrutum ut typica historiae tollerentur that therefore the antient Temple was ruined that so the typical Histories might be taken away Neither is Origen herein to be left our speaking somewhat to this very purpose in his 7th Book against Celsus (f) P. 349. quarto Edit Cantabr 1658. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He destroyed the City and the Temple the worship of God consisting in sacrifices and other constituted services in the Temple c. to that end that the Gospel its more divine services thereby signified might be more firmely established But to what purpose should I bring in a heap of Authors setting their seals to this antient truth Seeing 't is every where obvious in the writings of the Antients attended likewise generally with the suffrages of modern times especially of such who delight not in carping at the Fathers Wherefore according to the 6th Canon before laid down in this Chapter let the Temple be accomodated to our Saviour under the notion of an excellent Type For as our blessed Lord is declared by holy John (g) Ioh. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pitch his Tabernacle and dwell among us So the fulnesse of the Godhead is affirmed by the Apostle Paul (h) Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabite bodily in Jesus Christ as in a Temple The (i) John Gregory notes in Scrip. c. 31. Edit Oxen. Shecinah of the divine presence being unspeakably manifest in the Messiah Strange and uncouth is the fancy of Villalpandus (k) Templ Solom descrip ex Villalp per Cappell pag. 20. in proaem Bibl. Polyglott Walton stating the Temple's Typical similitude in proportion to and with the body of our blessed Lord upon the Crosse with his armes stretcht out and his legs conjoyned together in such a manner as that his head should possesse the Sanctuary his breast the Altar his feet the Eastern gate his two hands the two gates on the North and Southside of the Temple So that as the passage or way to the Altar and Sanctuary lay open through those three principal gates In like manner should the path to the true Sanctuary be madk plain and easie through the wounds of his feet and hands Whence it is that the brazen Sea which was situated on the Southside of the Temple near the Altar should prefigure the water and blood issuing out of the right side of our blessed Lord for the washing away of our sins and our spiritual sanctification But these things saith Lud. Cappellus though acutely and ingeniously invented by Villalpandus yet are not a little strained and forced favouring more of the sharpness and subtlety of humane wit then of the solid wisdome and teachings of the holy Spirit Wherefore I shall seek to accommodate some principal parts of the ancient Temple unto Christ personal by way of allusion rather then by direct assertion and afterwards remove to the next inquiry In as much then as the Temple is reported to have bin built with pure white marble thereby may be shadowed forth the unspotted purity and Candid innocency of our blessed Lord that well might the heavenly Angel say of him to the Virgin Mary (l) Luk. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holy thing which shall be born of thee shall be called the Son of God So that when the Prince of this World came near to him in a way of temptation (a) John 14.30 he found nothing in him of impurity and unholinesse as any fit matter or foundation for his malicious design against him Who is declared by the Apostle Peter (b) 1 Pet. 2.22 to have committed no sin neither guile to have bin found in his mouth We read further concerning the Temple that it was adorned with Planks and Boards of Cedar Firre and Olive which by their unctuous and resinous matter do not easily yield to putrefaction In like manner the body of our Lord had such an aequilibrium or excellent poise of the humours in its temperament and constitution that he was never sick in all his life as generally is conceived from the silence of Scripture in that point But that his body was in the same habitude of freedome from sicknesse and death as the bodies of our parents in the primitive garden by the free donation of God and his manutenency or conservation of them in such a state of equality that the tetrachordon or the four strings of the humours being choisely and divinely touched by the hand of heaven should warble forth the most pleasant and melodious harmony of immortality Now although our blessed Lord did undergo the pain of death being (c) Isa 53.5 wounded for our transgressions not his own yet did not the Father of our Lord and Saviour Jesus Christ (d) Psal 16.10 Act. 2.27 leave his blessed body under the power of the grave nor suffer his holy one to see corruption Again as all those forementioned materials framed of the wood of choise trees and being most curiously carved were overlaid with the purest gold the most incorruptible and precious among metals So may we observe in holy Scripture many of the excellencies of Christ compared to Gold Wherefore the inamoured spouse describing her beloved to the Daughters of Jerusalem conferrs his head with (e) Cant. 5.11 the most fine gold which some referre to the divinity of Christ others to his headship over the Church especially since John in his Revelation-visions beheld the son of man sitting on a Cloud (f) Rev. 14.14 with a golden Crown upon his head as being King over his mystical body the Church In antient times Gods majesty was pleased to utter his divine Oracles from out of the most holy place within the Temple But
Neque enim adoravit cum lapidem vel ei sacrificavit sed quoniam Christi nomen à Chrismate est idest ab unctione profectò figuratum est hinc aliquid quod ad magnum pertineat Sacramentum For saith Austin he neither worshipt that stone nor sacrificed to it but because the name of Christ is from unction verily there is something figured by it which pertaineth to a great Mystery Another likewise of the Ancients speaks to the same purpose (e) Cyprian l. 2. Contr. Judaeos p. 277. Edit Bas 1530. Lapidem consecravit unxit Sacramento unctionis Christum significans He viz. Jacob consecrated and anointed that stone hinting at Christ by the Mystery of unction To mention no more evident is the testimony of one more antient then either of the former who when speaking concerning the present work of Jacob at Bethel hath these words in his dialogue with a Jew (f) Justin Mart. dial cum Tryph. p. 244. Edit Commelin 1593. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have in like manner manifested that Christ was figuratively set forth by a stone in many Scriptures The holy Patriarch sleeping sweetly on this blessed stone saw him at the top of the ladder in a vision who supported him beneath which was no other then the (g) Id. ibid. lin 40. 41. Joh. 1.51 Son of God teaching us that the secret support which a Saint enjoyes is sometimes illustrated with radiant visions of assurance from heaven If we repose our souls in their saddest agonies upon this anointed stone we shall enjoy sweet silver-slumbers gilded with Angelical visions of divine love reaching down the ladder of assurance from heaven by which we may ascend into the bosome of God when we are terrified with the frownes of a threatning and persecuting World while we are travelling towards Bethel the house of God the mansion of glory This was the stone which blessed Joseph when sold by his unkind brethren found to be his help (h) Gen. 49.24 Rivet Exerc. 185. p. 696. Fol. even the stone of Israel accordingly as his dying father did dictate in that solemn blessing whereby his head was elevated aloft beyond the rest of his kindred and raised up to the second place of state and dignity in the kingdome of Egyyt Moses another Eminent servant of God sate upon this stone on the top of the Hill when his hands were held up to heaven in prayer while Joshuah was fighting with Amalek in the valley (i) Cyprian ibid p. 278. sacramento lapidis stabilitate sessionis Amalech superatus est ab Jesu id est Diabolus à Christo victus est When under the mystery of that stone saith a holy Martyr and the stability of Moses session Amalek was overcome by Joshuah that is the Devil was vanquisht by Christ So (k) Tom. 3. p. 46. Jerom to Fabiola speaking of Rephidim the 11th mansion of the Isralites hath these words sedet Moses super lapidem dictum à Zacharia qui septem habebat oculos that Moses sate upon the stone spoken of by the Prophet Zechariah which had seven eyes In the clift of this (l) Exod. 33.22 Dr. Reynolds on Psal 100. p. 166. quar rock was Moses placed by God himself when the Lord passed by him and proclaimed his glorious name (m) Exod. 3.4 6. THE LORD THE LORD GOD merciful and gracious long-suffering and abundant in goodnesse and truth c. This was the (n) Deut. 27.2 3. Cypr. p. 277. stone on which Moses commanded all the words of the Law to be written when they were passed over Jordan into the land of promise Joshua likewise the Captain of the Lords Armies when he had given the possession of the Land of Canaan to the tribes of Israel convenes them before the Lord at Shechem a little before his death and sets up this Mystical (a) Josh 24.26 stone under an Oake near the holy Sanctuary and having adjured them solemnly to the fear and service of the Great God he said unto all the people Behold (b) Cyprian ibid Jul. Firmic Mat. de Err. prof relâ—g p. 27. Lug. Bat. 1652. this stone shall be a witnesse to us For it hath heard all the words of the Lord which he spake unto us When the Ark was brought back out of the Land of the Philistines it rested upon this (c) 1 Sam. 6.15 18. Cypr. p. 278. stone in the fields of Bethshemesh which is alone able to sustain the symbole of Gods presence among his people and give forth the infallible dictates of his will concerning divine-worship and the management of holy Ordinances This was the rock of ages in a Cavern whereof (d) 1 King 19.9 13. Elijah the Prophet once stood being in the same mount of God viz. Horeb wherein the Lord had before manifested himself unto Moses and now passes before Elijah in the still and gentle voice of mercy And why do we find such gracious revelations of his Majesty to the holy Prophets in mount Horeb a place so dreadfully shaken by the thundring dispensations of the Law a place that yielded the two Tables of stone wherein the Commandements of God were engraven with his own finger But to shew that as the positive Law of God was graven in pieces of stone taken out of that rock which signified Christ So we might be comforted under the infirmity of our flesh since the fall seeing Christ alone can retain and conserve the true impressions of the divine will upon his heart and fulfill that law which we had broken by his perfect and intire obedience With which God being fully and compleatly satisfied is pleased in that very place to declare himself a merciful God to poor sinners in a covenant of grace promulgated both to Moses and Elijah in that very mountain with the gentle sweet and melting voice of Gospel love They being the very same persons which afterward appeared with our Lord in the mount of Transfiguration in the daies of his flesh The pen-man of a famous Psalme so often cited by the spirit of God in the new Testament as yielding a very divine Oracle concerning Christ whom though the builders had refused yet he esteemed as the (e) Psal 118.22 head-stone of the corner having had great and sweet experience of the strength and power of God connexed with mercy in the preserving of his soul from sinking in the horrible pit and in the miry clay by setting his feet upon that solid (f) Psal 40.2 rock of salvation Noble Daniel being under a prophetick Ecstasis when his soul was taken up by a very sublime rapture rejoyces in the vision of this living and growing stone which was cut out of the (g) Dan. 2.45 mountain without hands out of the mountain of eternity according to his divine nature or the mountain of the Jewish kingdome as (h) Matthiae Theatr. hist. part 4. p. 6. others take it according to his humane nature
Peter's words in such a sense as may hint to us a large intire stone that lyes flat at the botome and extends to all the four corners bearing and underpropping the whole building both in the middle and all the four Angles thereof which noble and stately stone being indued with admirable strength by reason of the greatnesse and immensity of its body to undergo the burden imposed upon it we cannot apply and resemble it in a spiritual sense to any thing better than to the infinite strength of the merits of Jesus Christ our Lord on whose almighty shoulders there is laid help sufficient for our faith to lean on to support and preserve us from sinking under the direful weight of our sins into the crude raw indigested and boggy ground of our polluted righteousnesse when oppressed by the impetuous storms of temptation and when mourning under the ponderous pressure of Gods wrath righteously imposed upon the backs of sinners Hence is it that they who believe shall not need to make haste away from it as men do from boggy grounds as the noble Prophet expresseth it in the forecited place seeing it's firme ground wherein the Angular stone of our help and salvation is laid The [c] Isa 9.6 government resteth on the shoulders of an omnipotent Atlas supporting Heaven and Earth from falling under the leaden talents of divine wrath and justice So that the foundation of our spiritual house is not laid in the sandy desert of our impotent and lubricous natures or in the soft and shaking bogs of our filthy works but the help and stresse of our happinesse is settled upon One who is mighty to save For behold a hand of grace and mercy descending from heaven and fixing a most sure foundation on which our souls may find a safe and secure repose from all their fluctuations and disquietments Now for as much as the Apostles of Christ are termed also [d] Eph. 2.20 Rev. 21.14 foundations of the Church Nay seeing that even the Church it self is said to be [e] 1 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and ground of truth we are to understand the former [f] Noyes Temple meas p. 31. of a doctrinal foundation the Apostles having bin such as did edifie and build up the Church upon the head-stone of the corner So Paul speaks of himself who like a wise master-builder had laid his Corinthians upon Christ as the (a) 1 Cor. 3.10 foundation of their faith By the latter concerning the Church we are to understand the promulgation and conservation of that truth once delivered unto it by our Lord himself and his holy Apostles inviolable and indelible to the day of Christ throughout all generations But of this possibly I may speak more fully in another place of this Treatise Wherefore to conclude this present paragraph about the corner-stone let us also remember that as this stone hath respect unto both sides of the building so it may fairely represent that sacred function and office of our Lord in knitting and uniting both Jews and Gentiles in one Temple of his mystical body Ideo etiam (b) De cessat legal p. 153. saith our famous Grostest sometime Bishop of Lincolne utriusque testamenta sacrificia peregit Christus ut in se angulari lapide continuaret duos parietes aedificii culturae Domini Therefore did Christ also performe the sacrifices of both testaments that he might joyn together the two walls of Gods worship in himself being the corner-stone That so he might become the foundation (c) Jud. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the salvation common both to Jews and Gentiles For through him (d) Eph. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith holy Paul we both that is of the stock of the Jews and of the gentile race have an accesse by one Spirit unto the Father Others there be who interpret this cementing or uniting of the corner-stone to be understood in respect to Saints and Angels Seeing the Father is related by the same Apostle (e) Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together unto a head all things both in the heavens that is Angels and Saints triumphant and also such as are upon the Earth that is Saints militant in Christ the head stone of the corner 6. In the sixth and last place he is termed (f) 1 Pet. 2.4 a living stone ¶ 6. To which purpose we may observe that such stones which still remain in their native place within the Quarry not yet dugg up or removed out of their natural situation are by the antients whether Poets Orators or Philosophers called living stones At present one shall suffice for all it being a thing commonly noted in the poems of the (g) Virgil. Aen. lib. 1. v. 167. Mantuan muse which describing the seats of the Nymphs in a rock upon the African shore sings thus Intus aqua dulces vivoque sedilia saxo Nympharum domus c. Where waters sweet with gentle murmurs slide The Nymphs on seats of living-stones abide Whereas on the other side stones hewn out of the Quarry and translated into stately Fabricks do moulder away by the forcible impressions of stormy weather and impetuous windes and may be styled dead stones though it be an unusual and harsh expression when those that remain in their native seats decay not but are rather increased and augmented and in some sort said to grow The common determination is that these subterraneous bodies are inlarged in their quantity by the petrification of adjacent matter (h) Cont. Cardan Exerc. 108.9.4 Scaliger holds that they are increased by certain exhalations that sweat out of the stones themselves like as gummes out of trees which by the astringent and indurating quality of cold do admit of concretion in their exterior parts and so augment their quantities The acute (i) Principo Philosoph p. 231. Amsteled 1644. quarto Renatus Desâ—cartes differs from the former teaching that there are many sharp spirits volatile salts Oily exhalations and vapors of a Mercurial nature that ascend out of the bowels of the Earth towards its surface which according to various and different mixtures cleave together when the more lubricous fluid and aëreal parts are evaporated and flown away producing such various sorts of stones both common and precious in the upper parts of the Earth The last that I shall mention is the opinion of our Country-man (a) De orig font p. 233. Lond. 1605. 8â— Lydiat who conceives upon many probable grounds that there are great subterraneous fires actually burning in the bowels of the Earth from which there ascend great quantities of spirits and manifold vapours differing in moysture or driness according to the inflamed matter beneath The moyster parts of such exhalations are resolved into water near the surface of the earth by reason of the cold aire condensing these vapors into drops as is ordinarily seen in the art of destillation which are the
(i) Luk. 2.27 Simeon and (k) Ver. 38. Anna with Mary the Mother of our Lord according to the flesh where do they meet with Christ but in this holy place The two former having bin long expectants and waiters for the consolation of Israel at last found Him whom their souls loved when presented before the Lord in his Temple The Virgin Mary likewise having sorrowfully sought him in other places for three daies together at last met with him in the (l) Ver. 46. Temple doing his Father's businesse He that was the (m) Hag. 2.7 desire of all Nations through whom alone both Jews and Gentiles can expect restauration to the favour of God would then more fully performe the promises of the new Covenant of grace to his people when he should (n) Mal. 3.1 come into his Temple The Dove-like spouse finds her safest and sweetest repose in the (o) Cant. 2.14 Clefts of this rock in the secret places of the staires of the Temple-Tower Nay the Sparrows and Swallows of the Gentiles who formerly were (a) Eph. 2.12 without Christ and without God in the World have now found an house yea and nests for themselves where they may lay their (b) Psal 84.3 young even thine Altars O Lord of Hosts our God and our King The kingdome of heaven from a graine of mustard-seed is shott up into a (c) Luk. 13.19 great tree so that those birds which formerly lived according to the course of this World according to the (d) Eph. 2.2 Prince of the power of the aire do now lodge and sing in its branches But to retreat to the former Metaphor This is the noble stone of the corner unto which the Church and all its particular members are fastned by the cement of Faith and Love The union whereof is undiscernable by common and carnal eyes not unlike the stones of the Typical Temple which Josephus reports to have bin so admirably laid and fastned with such rare artifice that the junctures could not be perceived as if the whole building had bin made one intire stone and that not unlike to the Helio-Selenus a precious stone mentioned by (e) Art Mirab. l. 4. c. 45. p. 694. Gregory of Tholouze that shews the Synod or Conjunction of the two great luminaries the Sun and the Moon Christ the Sun of righteousnesse and the Church the Moon of the Gospel-heavens Whosoever then erres in respect of this (f) 1 Cor. 3.10.11 c. foundation stone must of necessity erre likewise most grossely in the whole super-structure We may observe then that the builders of this World who own an other Head laying aside this Corner-stone do consequently erre in the deep and profound doctrine of election seeing we are (g) Eph. 1.5 predestinated unto the adoption of Children by Jesus Christ The foundation of God remaineth sure having this seal (h) 2 Tim. 2.19 THE LORD KNOWETH who are his even that such who name the name of Christ should depart from iniquity Those will erre also in the doctrine of Baptism seeing we are to be (i) Act. 19.5 baptized in the name of the Lord Jesus They will erre further in the doctrine of holy and spiritual-good works which flow only from the principle of a new nature united unto Christ by Faith For (k) Joh. 15.5 without him we can do nothing They erre likewise in the doctrine of the Resurrection For this is the belief that we are to hold firmely and inviolably that if [l] Rom. 6.8 c. we be dead with Christ we shall also live with him who will [m] Joh. 6.40 54. raise us up at the last day Finally such will erre in the excellent doctrine of eternal salvation For it is [n] Act. 15.11 through the grace of the Lord Jesus that we shall be saved The Mysteries of the body of the Covered Building called The Temple in a strict sense HAving finished the inquiry about the Foundation in some measure in the foregoing discourse It is high time now to work upon the Body of the Temple it self or the covered building which was extant above ground endeavouring with all sobriety and submission to search out the mysteries contained within those famous walls Concerning which I shall crave leave to speak a few words in general and afterward descend to treat of the three particular parts included in it The immensity of the Divine Essence and the most radiant excellency of Gods glorious Majesty which no creature can behold in its full purity and live cannot be contained and immured within (a) Act. 17.24 Temples made with hands Wherefore it is observable that holy John relates that he saw (b) Rev. 21.22 no Temple in the new and heavenly Jerusalem that is above For the LORD GOD Almighty and the Lamb are the Temple of it Yet it was his own good and holy pleasure that (c) Act. 7.47 Solomon should build him an House wherein as to his manifestative presence he was resolved to dwell more especially among the Children of Israel his chosen people In these Gospel-dayes under which we live through divine goodnesse when the worship of God is farre more spiritual though his Majesty hath not appointed a peculiar City wherein to place his name yet is it not unlawful even in these times but very commendable and useful to erect material Temples wherein the solemnities of Gospel-Ordinances may be celebrated and the congregations of his faithful people may more commodiously meet together Without which persons you read the words of (d) Comment in Act. 17. part 2. p. 31. Streso being there assembled they have no more holinesse in them than a Court or Palace neither is the (e) Joh. 4.21 c. Prayer or the Congregation lesse holy though convented together in a field than in such a building if necessity should so require Of old indeed (f) Mat. 23.17 the gold was sanctified by the Temple and the (g) Ver. 19. gift by the Altar But now ' its the (h) 1 Pet. 1.7 gold of Faith and (i) Heb. 13.15 the Sacrifice of Praise which must sanctifie the Temple If so be there is any metaphorical or (k) Mede's holinesse of Churches p. 46. relative holinesse which may safely and without danger be ascribed to it Especially at such a time when the cloud of Gods gracious and evangelical presence shall fill the Tabernacle where his Saints and people are assembled in his name and fear But as to the antient Temple there is no scruple or doubt to be made of a degree of sanctity formerly attending it different from that of ours wherein we meet for the management of divine services Though for certain we ought to conceive so candidly and charitably of all men that bear the honourable name of Christians that there can scarce be a person found so stupid and senselesse as to think that there was any real inherent holinesse in those beautiful
(k) 1 Pet. 2.5 lively stones who like another Amphion doth by the pleasant harp of his Gospel-voice allure these spiritual stones unto the Building up of the walls of his Holy Sanctuary It is fabled as I remember by the Poets that the walls of antient Troy were built in stately manner by Apollo and Neptune with Sonorous or Ringing Marble The stones of the Sanctuary are situated in such excellent Method and Order that it is admirable for spiritual eyes to behold their lives do in harmonious anthems reply to God's precepts and their mouths break forth into singing to the glory of that God who (l) Psal 22.3 inhabits the praises of Israel Insomuch that his servants take pleasure in these stones of Zion and favour the very dust thereof such as God himself will build up and frame into a Holy Temple for his honour to dwell in Indeed by nature the (a) Lev. 24.40 c. Plague of Leprosy is spread over and hath eaten into all the stones of our Tabernacle but he purgeth and purifieth and cleanseth them by the blood of our High Priest that is sprinkled upon them By nature these stones are as hard and impenetrable as the (b) Zec. 7.12 very Adamant the hearts of men are as inflexible and unmalleable as the (c) Job 41.24 nether mil-stone yet out of such doth he raise up believing (d) Mat. 3.9 Children unto Abraham Many of these stones as well as the other materials of the Temple such as Firre Cedar and Gold are related to have bin fetcht from Tyre * 1 Kin. 5.14 15 17. Lebanon and Parvaim to signifie to us that the Lord Jesus should in Gospel times collect the members of his spiritual Church from the remotest Ilands and Kingdoms of the whole World All these precious and excellent stones that are thus fixed upon and joyned to Christ the prime Foundation by the Coement of Faith unto the Apostles doctrinal Foundations by the coement of obedience and one to another by love when once they are fitly set and compacted together by the line and plummet of the Word do hold communion one with another in the mystical body by (e) Jam. 5.16 mutual prayer (f) Heb. 3.13 exhortation (g) Gal. 6.1 2. meek reprehensions and bearing one anothers burthen and so do fulfil the Law of Christ and obey the new Commandement of Love whereas a stranger intermedles not with this their joy But whensoever it pleaseth the Author of Faith to hew some others and make them fit and square for this excellent Building this glorious Sanctuary hath divers doors prepared for the admission of such into their spiritual fellowship These Doors we read to have bin made of Firr Tree and hung upon posts of Olive Tree They were likewise curiously carved with Cherubims Palme-Trees and open flowers Some are pleased to apply these doors to Christ himself seeing our blessed Lord is recorded to liken himself to a (h) Joh. 10.7 9. Door by which the Sheep of his Pasture do enter in He indeed hath an authoritative commission from the Father to give unto the Elect an admission unto Holy communion with Himself Here though we will not exclude this allusive interpretation of a door hinted by our Lord himself yet may we safely apply the several ends for which doors are erected in a more general way unto the Sanctuary about which we are now treating The ordinary ends and uses of doors in Buildings are 1. To give admission to such whose propriety in the house doth challenge lodging and mansion within 2. To exclude all others who are strangers to the Family And 3. To preserve those persons and things in safety and security which are contained within the house In like manner the Church is compared to an (i) Can. 4.12 enclosed Garden a Fountain sealed as well for the secure habitation of Saints as for the unacquaintednesse of others with her state and condition (k) Isa 26.1 Salvation hath God appointed for Walls and Bulwarks to defend Her He hath strengthened (l) Psa 147.13 the bars of Her Gates and bMâ—essed her Children within her He hath also commanded her Gates sometimes to be opened (m) Isa 26.2 that the Righteous Nation which keepeth the truth may enter in These doors then may signifie the initiation of members into communion with the Church that are taken out of the World by the mighty Power of God upon their hearts together with the exclusion of such as are (n) Ep. 2 12. aliens from the Common-wealth of Israel and strangers from the Covenant of promise For there shall in no wise (o) Rev. 21.37 enter any thing that defileth or worketh abomination but such onely as are written in the Lamb's Book of Life For without are (p) Rev. 22.15 Dogs Sorcerers and the rest of the impure and wicked rabble of the World Violence shall not be heard in the Land of Immanuel but the Church shall call Her Walls Salvation and Her Gates (q) Isa 60.18 praise In ancient times the Lord is remembred to have come down in a (a) Exod. 33.9 cloudy Pillar at the door of the Tabernacle when he spake with Moses Aaron and Miriam and afterwards at another time in the same manifestation when he (b) Deut. 31.15 treated with Moses and Joshua In following Ages the Temple also was filled with the glorious (c) 1 Kin. 8.10 cloud of his presence As to the first we read that when ever the Children of Israël arose from their stations and travelled towards Canaan (d) Exod. 40.36 Num. 9.17 the cloud was taken up from off the Tabernacle Noting to us that when ever the Gospel-Church should take its progresse towards heaven under its spiritual Ordinances that the mystical cloud should be taken away then are we promised to behold with open face (e) 2 Cor. 3.18 and shall be changed into the same Image from glory to glory even as by the Spirit of the Lord. In respect to the latter the presence of God in the Temple we have a most excellent promise that (f) Isa 4.5 the Lord will create upon every dwelling place of Mount Zion and upon her Assemblies a Cloud and a Smoak by day and the shining of a flaming fire by night for upon all the Glory shall be a defence A Cloud to comfort his people and (g) Exod. 14.19 20. to obscure them from their Aegyptian Enemies a Pillar of flaming Fire to illuminate them in their way and to keep off the wild beasts of this world from them In which respect he hath promised to be a (h) Zec. 2.5 wall of Fire round about Jerusalem to protect and defend them Of old none but consecrated (i) Exod. 35.19 Priests might enter into this holy Sanctuary whereof we are now taking a View If the King himself presumed to enter he was (k) 2 Chr. 26.18 smitten with Leprosy Josephus in one place
upon them in his divine Unction to be witnesses to Christ even to the uttermost parts of the Earth To proceed in discoursing further on the Ornaments of the Sanctuary As all the Cedar boards were laid most exactly eeven and plain doubtlesse with greatest care imaginable so likewise the Saints that hold spiritual fellowship in the body mystical are full of harmony and union (i) Eph. 4.3 5. c. endeavouring to keep the unity of the Spirit in the bond of Peace And as the Boards were fastned with nailes and riverts of Gold this might exhibite the fixedness of Saints (k) Ps 61.4 abiding in the House of God for ever and trusting in the covert of his Wings their (a) Ezr. 9.6 Eccl. 12.11 Isa 22.23 25. Zech. 10.4 Nailes being fastned in a sure place by the Master of Assemblies even in that place where God himself hath promised to (b) 2 Cor. 6.16 walk in the midst of his people and to blesse them All those things hitherto recited with several after-mentioned were appointed for the Beauty and Ornament of the Sanctuary within where indeed was its chiefest lustre and glory So is it with the Church She is all glorious (c) Ps 45.13 within Yea and every Saint as his joyes so his graces are hidden from the Eyes of the World That 's the comfort of the Children of God that like Christ our Head They have meat to eat of which the World knoweth not of places in the Holy Sanctuary to take therein most refreshful turns which are invisible to the world But for the further beautifying of this holy place we read that there were Open-flowers carved upon the Cedar in a very pleasant and stately manner which are supposed to have been formed in (d) Lightf 2 d. Temple p. 81. this wise Throughout both the sides of the Sanctuary there were long wreaths of bunches of Flowers and Cornucopiaes carved in the fragrant Wood running all along in a Line paralel to the Horizon and the first row of these flowered Carvings began probably at the bottom of the Wall near the golden Floor and over them Cherubims and Palm-Trees all along to the end on both sides Then another row of bunching flowers and then Cherubims and Palm-Trees again up to the top by the roof in as many ranks as the bignesse of the Figures would permit and suit with the heigth of the Sanctuary Our Inquiry may be for a little time what sort of Flowers these were To which the Glosse of the Chaldee Paraphrase proffers some satisfaction constantly reading the Texts where they are mentioned by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bundles or wreaths of Lillies We have frequent mention of carved and molten works made like unto Lillyes in the Temple-stories as in the Lip or Border of each of the 10 Lavers In the turning down of the brim of the Brazen Sea and in the fair Ornaments which were added to the heads of the two famous Pillars standing within the Porch before the Sanctuary In respect to the present Sculptures in hand As our Text calls them Open-flowers so they might resemble the hope of the heavenly Glory which flowres in the hearts of Saints walking here below in the Ordinances of the Sanctuary For as the hope of the harvest lies in the blade so the hope of fruit and seed lies in the flowers of a Plant. In that they were made to resemble the flowers of Lillyes it suits aptly with the frequent allusions made in Scripture unto Lillies respecting the Church The Spouse is compared by Solomon to a (e) Cant. 2.2 Lilly among Thorns and the Bridegroom himself is brought in as feeding among his (f) Cant. 2.16 6.3 Lillies It is observable that our Lord compares Solomon in all his (g) Mat. 6.29 glorious raiment unto the Lillies which because of the variety of his gorgeous Attire might possibly be most resembled and set forth by that admirable and curiously coloured Flower which we call the Tulip at this day being brought to us originally from Persia whose chief City was called Shushan and a Province within that Empire termed Susiana from the plenty of those curious Flowers growing there naturally But as it passed through Asia and the Turks of Constantinople whence we received it more immediately it gained thence the present name of Tulip from the Turkish attire about their heads Now if this were the Flower as 't is probable whose Effigies was carved in the Sanctuary although the variety of its colours for which it is worthily esteemed the Queen of Flowers could not be manifested but by Enamelling the Gold which was laid upon the Cedar a thing probably wherewith the Ancients were unacquainted yet in consideration of its rare variety we may resemble to it the excellent and curious mixture of Graces and Vertues shining in the hearts and lives of Saints But if it were no other then the ordinary tall white Lilly or perhaps that curious neat and fragrant small flower of the Lilly Convally which grows amongst us then as whitenesse is many times used for the Embleme of purity innocency and chastity so might these flowers denote the purity of the Saints Holinesse the unspotted innocency of their lives towards men the integrity of their hearts toward God the untemerated chastity of their conjugal Love toward Christ and as (a) Eccl. 9.8 white Garments were used of old in times of Joy and festival Solemnities so might these shadow forth the unspeakable Joy of the Spirit shed abroad in their hearts upon the account of those gracious endowments wherewith they are qualified But now although the Church of Christ be thus undefiled pure and beautiful in the sight of God like the Lilly yet shall not her beauty be as that fading flower in the morning pleasant and lovely to see to in the evening dry and withered but as the Flowers in the Temple-carvings were alwaies open so shall her Graces and Ornaments be alwaies flourishing till their Roots shall be transplanted into the Eden above at the right hand of God where the Rivers of pleasure shall alwaies preserve them from a flaccid declining when their Graces flourishing here in the Garden of the Vally shall be curiously tied into a Crown or Garland which is (b) 1 Pet. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) 1 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcescible and incorruptible reserved for them in the Heavens Besides because the Lilly is but a tender plant and of small Roots lest the duration of the Church should not seem to be clearly set forth by it therefore are her Roots promised to be strong and abiding like the Cedars of Lebanon So that as the other similitude did set forth the beauty and pleasantness this doth denote the perpetuity and continuance of the Church of Christ as hath been (d) Dr. Edw. Reynolds on Hos Ser. 5. p. 38.4 to observed by a most learned holy and reverend Worthy of our Church
holy scorn and contempt we may take notice from the narrownesse of the Windows externally and the breadth inwardly together with their elevated situation how little Saints do or should meddle with others conversations looking principally into their own breasts The Floor of the Sanctuary which was laid with planks of Firr overlaid with Cedar boards and plated with Gold the place designed to be walked on might shew the humility of the Saints their meeknesse lowly-mindednesse and prostration of spirit before God's Majesty who was pleased to (z) 2 Cor. 6.16 walk in and out among them such Graces being more fragrant then Cedar more beautiful then Gold The Ornament of a meek and quiet spirit †1 Pet. 3.4 being in the sight of God of great price We see the Ornaments of the very Floor were the same for matter with those of the insides of the house to shew possibly that humility and lowly reverence of heart as befitting best divine Ordinances is of as high regard with God as other Graces nay in some sort of higher esteem For the humble shall be (a) Jam. 4.10 exalted by him and receive more Grace from him for as the person walking is in more conjunction to the Pavement or Floor whereon he stands than to the other parts of the building Thus the Lord the high and the losty One who inhabiteth aeternity professeth that he will dwell with him and look on him with an eye of favour that is of an (b) Isa 57.15 66.2 humble and contrite spirit Although humble and meek spirits are counted fools by the World and quickly insulted upon by every proud and insolent spirit yet as holy David sitting by the rivers of repentance and hearkning to the sighs of the groaning Willows under the storms of divine anger sweetly be moans himself a (c) Ps 51.17 broken and a contrite heart O God thou wilt not despise Happy is the humble person who lying upon his back in a prostrate posture and helplesse condition as to himself yet alwaies is looking up to heaven Even as the lowly Floor did constantly face the cieling of the Sanctuary which was all filled with Cherubims a heavenly Host dispatcht from heaven and ready at hand for their aid and comfort Besides the Roof of the Sanctuary which was laid upon those Cherubims held forth the constant divine protection of the Church that resteth on all the Assemblies of the Saints when feasting in that secret communion which the true Members of the mystical and invisible body do maintain in their hearts with Christ (d) Isa 4.5 6. The Lord will create upon every dwelling place of Mount Zion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a cover from the storm and from rain God will be a (e) Isa 16.4 covert to his people from the face of the spoyler (f) Isa 32.2 a covering from the Tempest and a hiding place from the Wind. Our second Solomon having made his Church like a Chariot as well as a Tabernacle or Temple of the wood of Lebanon c. and the (g) Cant. 3.10 covering thereof of Purple even his own righteousnesse to shield us from the danger of his Father's wrath Nay his banner over us is love in this (h) Cant. 2.4 banquetting house of the Sanctuary Where the people of God having satiated themselves with divine love and fully satisfied with the curious views of all its unparallel'd rarities It 's now high time for them to enter the Holy of Holyes with adoration The Mysteries of the Oracle BEfore we set foot into the Oracle strict notice should be taken of the curious Vail embroidered with Cherubims which hung down to the ground cross the Temple and before that most sacred place But although in the Tabernacle there was no other division between the Holy place and the Holy of Holyes yet in the Temple there was a partition of stone which divided betwixt them and Doors in the midst of the patrition Therefore we shall consider the Walls without the Oracle and then the Door and after that the Vail and so proceed to give some account why probably there were no Windows and then descend to the Floor the Roof and after that to the side-Chambers of the Temple To speak first in general There be some as Rivet on Exod. p. 1129. that say The Oracle noted the Gospel-Church However that be for certain It was the Type of Heaven as 't is clear by the Apostle's acquainting us that the (i) Heb. 9.7 8. High-Priest entered into it alone once every year the Holy Ghost thereby signifying that the way into the holyest of all was not yet made manifest that is while the first Tabernacle was yet standing The meaning whereof may be this (k) Cloppenb Schol. sacrif p. 68. that so long as the sacred ceremonies were performing in the former part or room of the Tabernacle which was called the Sanctuary the entrance into the more secret part or the Holy of Holyes called the second Tabernacle was not yet made open So that while the state of the old Law endured and the rites and ceremonies of the Sanctuary continued in their vigour till Christ appeared for the putting of a period to the Mosaical worship there was no entrance or admission into Heaven the Holy of Holyes But when Christ had once offered up himself and was expiring upon the Cross then the (l) Mat. 27.51 Vail of the Temple was rent in twain to give notice that the Door of Heaven was now opened by vertue of his blessed sufferings who (m) Heb. 10.11 after he had offered one sacrifice for sins for ever sate down on the right hand of God For the Apostle ver 11. opposeth this to a Tabernacle not made with hands i. e. the heavenly into which by his body and blood entrance is made ver 13. In the Oracle we read of the Ark of the Covenant the Cherubims and the Session of the divine Majesty upon their wings In like manner when the Temple of God was opened in heaven (n) Rev. 11.29 there was seen the Ark of his Testaments whereof more hereafter when I arrive to that mysterous Utensil The place of God's glorious presence is in heaven whither all our prayers are to be directed accordingly as David prayes to be heard in his supplications (o) Ps 28.2 when he lifted up his hands towards his holy Oracle This divine place was a perfect Cube hollow within shadowing the perfection of happinesse as the great Philosopher saies that he that bears the shocks of Fortune valiantly is (p) Ethic. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is truly good and of a square posture without reproof Besides as a square figure
Saints are remembred to be (ſ) Rev. 7.9 before the Throne and before the Lamb clothed with white Robes and Palms in their hands in that new and Heavenly Jerusalem where there is an (t) Heb. 12.22 23. innumerable Company of Angels and the Spirits of just men made perfect The Vaile The Vaile comes now to be considered in this its due and proper place In that it did distinguish and separate the Oracle from the Sanctuary It signified the portion or number of the Saints Militant serving God in the Sanctuary-worship without the Vaile in the Ordinances of the Gospel not being yet received into Heaven who while they are at (u) 2 Cor. 5.6 7. home in the body are absent from the Lord walking by Faith and not by sight or open vision of the glory in Heaven Into which we are to passe by a (x) Heb. 10.20 new and living way which he hath consecrated for us through the Vaile that is to say his flesh So that as there was no passing of old in to the Holy of Holyes but through the Vaile So there is no passage for us into Heaven but by Jesus Christ who is ascended with his assumed flesh into that Holy of Holyes making way for all his members shewing that till we follow the Captain of our salvation through sufferings and the death of our flesh we are kept off from communion with the Saints in glory As the Oracle is the Heaven of glory the habitation of Saints and Angels So The Vaile is to shadow forth the inferior Heavens So Porphyr de antr Nymph p. 116. which as Vaile or (y) Heb. 1.12 Dickins Delph ex Varrone p. 119. Vesture shalt thou fold them up There be who taking the Sanctuary to signifie the Jewish worship and the Oracle to note the Heaven of Gospel-Ordinances and further considering the Veile as hindring our passage into and our beholding of the Oracle apply this Veile as a (z) Rivet in Exod. cap. 27. p. 1129. type of the distinction betwixt Jews and Gentiles which separation as a (a) Eph. 2.14 partition wall the death of Christ hath taken away Though others more probably apply it to the outward wall of the Temple that kept off the Gentiles from coming into that Court where the Jews did worship Whereof more anon in its proper order The contexture of the Vaile we read to be (b) Exod. 20.31 of blew and purple scarlet and fine twined linnen of cunning work and imbroidered with Cherubims The manner of the work was this that one of the 4 suppose the fine twined threds of linnen made the warp or stamen the other 3 made the woof or subiegmen and were by curious Art framed into figured work of Cherubims as it is common in our daies in all sorts of weaving to expresse many sorts of Beasts Birds Men or Flowers most lively in their Works Ribera following Josephus (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 454. lin 29. Edit Par. 1552. Turneb gr Philo Judaeus our Country man Bede and others of the antients expound them in their discourse about the (d) Lib. 1. c. 21. Edit 8o. Antwerp 1598. Temple p. 63. in these words The blew because it resembles Heaven in its colour signifies that the Life of the Faithful should be Heavenly not Earthly such as is the Life of unbelievers and full of the desires of the highest good which Faith manifests The Scarlet because it imitates fire signifies the ardor of Charity and ought to be twice dyed than not onely God may be loved but also our Brethren The Purple which is stained with blood of the Tyrian Shell-fish notes the imitation of Christs sufferings and patience in Labours and carrying the Crosse as Bede saith C. 15. The fined twined linnen as the same Author hath it in the same place because it grows out of the Earth with a green stalk and is prepared by the great labour of Artists in such manner that losing its natural colour it is reduced to whiteness doth fitly insinuate the Chastisement of our flesh which is to be exercised by works of Repentance and to be thereby tamed that it may become white and clean Cherubims are woven in the Velle that we may study to imitate the life of Angels as was said before and that we should constantly make use of a great deal of knowledge as Bede speaketh in the good works which we performe For Cherubims signifie multitude of knowledge alwayes looking towards the divine Oracles and governing our walkings by beholding of them lest perhaps we should err from the path of vertue Others there are who taking the Veile to signifie the body of Christ apply the purple to the blood of the Virgin the elegant weaving to the working of the holy Spirit which did frame that excellent variety of his blessed members But these and the like though some saith the judicious Rivet in the forecited place do wonderfully please themselves thereat are idle fancies and little to the purpose For they that would in these things be wise above what is written are plain fools However I thought good to mention them to excite sober spirits to a more full inquisition if any Mystery should be concluded under them Possibly the glorious Embroidery of this curious Veile might signifie the diverse heavenly graces wherewith our Lord was beautified without measure The Cherubims that were woven in it might possibly note the service and ready attendance of these blessed Spirits who divers times (e) Joh. 1.51 Mat. 4.11 Mar. 1.13 Luk. 22.43 Ministred to him in the daies of his flesh At the time of his blessed Passion this (f) Mat. 27.51 Mar. 15.38 Luk. 23.35 Veile was rent in twain from the top to the bottome a sight no doubt exceeding strange and terrible to the Priests that entred into the Sanctuary seeing it was no lesse then a miraculous prodigy attending his death So that as the Veile was rent it signified the rending his blessed body upon the Crosse his flesh being signifyed by it that so his holy and spotlesse soul after the giving up of his Spirit to the Father might enter into Paradise As this Veil did hide the entrance into the Sanctuary So it signified that all things were then covered with shadows and that the Jewish Nation was separated from other people according to the usual and common apprehension It s being rent by the power of heaven at his death did signify that Jesus our true High-Priest was then entring into heaven as to his Soul and was about to enter with both Soul Body as he did a little after from Mount Olivet For as the Jewish High-Priest did enter once a year with the blood of slain Beasts into this most holy place So Christ by the vertue of his own blood and the merit of his passion did enter once for all into the sacred heavens causing all the ancient shadows to cease (g) Cloppenb p. 137. and to be rent
little Sacraries or Chappels of wood yet they neither fashioned nor dedicated any Image at all Counting it a prophane thing to express more excellent Beings by such as are mean and low Neither did they think to attain to the knowledge of God but by their Understandings To conclude (ſ) De imag Deor. p. 39. Chartarius reports out of Pausanias that a Temple was erected to Apollo under the appellation of Juventus or youth in the Corinthian Territory within a grove of Cypresses where there was no statue at all for a certain secret reason which his Authour durst not produce Surely if (t) De EI apud Delph p. 699 edit H. Steph. Plutarch's Etymology and glosse upon the name of Apollo be right that it is q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not many but one shewing that there can be but one onely God the first principle and mover of all things and that the first being must needs be immense and infinite without beginning or end and therefore in continual flourishing state well did those Corinthians to consecrate a house to the youth of Apollo and add no statue at all Though their darkness was greater the farther the line of Heathens descended from the family of Noah where they all were instructed by that Preacher of Righteousnesse in the knowledge of the true God and his proper worship But to come to an issue Seeing then there was no manner of form or shape within the Holy of Holyes to represent the infinite Majesty of Heaven God having most expresly forbidden it by his command written upon the Tables of stone that were laid up in that sacred place Nay the thing being attested by Heathens concerning this very Temple and they falling foul upon and condemning one another for this gross and stupid worship of any Deity framed by the works of mens hands what great reason have the Jews and the Greek Churches and thesober Heathens that any where do advance the light of Nature nay Turks likewise to be offended at the Popish Idolatry whose conversion is greatly thereby obstructed Whereas God expresly forbids any (u) Deut. 4.16 graven Image the similitude of any Figure or the likenesse of male or female to be made to represent the Diety Yet do the Papists permit and commend it as expedient for the unlearned and vulgar people that the Divinity should be exprest in the Histories of Scripture that are painted in Churches Now although the Papists do not think the Picture or Statue to be a God neither did the wiser of the antient Heathens Synod Trident Sess 25. p. 241. edit Rhotomagi 1640. although it's probable the Devil did speak through the Trunks of the antient Images and so imposed upon them as the Papists did by the Statues of the Virgin in Cheapeside Crosse to delude the common people which with various Trinkets were shewn and exhibited to publick view by Thomas Lord Cromwell in the daies of K. Henry the 8th and afterward to the fire yet certainly for a man to make use of a Crucifix to stand before him in prayer although he do not think it to be Christ neither do worship that but onely use it as a Commemorative figure and a representation only to excite devotion yet is this no lesse then refin'd Idolatry which in some measure is confessed by Durand one of the Schoolmen as produced by a worthy Divine of the Neighbour-Nation in these words The truth is (x) Rutherford Church-Government p. 164. edit 1646. Religious geniculation before the Image or at the presence of an Image as if the Samplar were there present is one and the same adoration given to the Image and the Samplar Where he prosecutes the proof of this assertion That to kneel before the Creature as a memorative object of God is Idolatry But of this and the like points it is not my businesse to treat here onely upon the account of the Oracle being destitute of any shape or figure of the Divine Majesty I have hitherto discoursed and shall now speak of the Ark the first and principal Ornament of this most sacred place Of the Ark. * Lightfoot Temp. p. 261 Before we speak expresly to its Mystery let us consider the place where it was made and how it was removed providentially from place to place till at last it was fixed in this glorious Temple Moses the man of God did make and frame it in the wildernesse of Sinai where the Israelites Camped before the (y) Exod. 19.2 Mount of Horeb. For we read that the Tabernacle was reared up on the (z) Exod. 40.17 first day of the first month of the second year of their Exodus of coming out of Egypt and further that on the (a) Num. 10.11 12. 20th day of the second month of the same year they departed from that place After which time the Ark marched along with them from station to station till at last it was set down at (b) Jos 5.10 Gilgal for there the Children of Israel kept the Passeover the 14th day of the Moneth at Even in the Plains of Jericho a City of the Benjamites that stood betwixt Jericho and the River Jordan and is accounted by (c) Tom. 3. ad finem de locis Hebr. p. 16. lin 3. edit praefat Jerom to be situate two miles East of Jericho After the Land was subdued the Tabernacle of the Congregation was set up at (d) Jos 18.2 Shiloh a City of the Tribe of Ephraim which the forecited (e) Pag. 24. lin 19. Father places at the distance of 10 miles from Neapolis or Shechem in the same Tribe We read of the Ark's being afterward at Shechem Josh 24.1 25 26. and after that at Mizpeh Judg. 11.11 20.1 27. 21.1 2. Whereby it should seem that the Ark might be occasionally transferred from place to place though its ordinary residence was in the Tabernacle at Shiloh which place the forecited Jew in his Itinerary pag. 50. fixes at the distance of three Parasangs from Gibeah and from thence three more to Beth Nob and further that it was but two Parasangs or eight miles from Jerusalem (f) 1 Sam. 4.1 3. From this Shiloh in the daies of Samuel the Ark was fetcht out of the Tabernacle into the field against the Philistines at Eben-Ezer near Mizpeh in the Tribe of Benjamin and as far as yet appears to me never came within the ancient Tabernacle again which possibly was translated to Nob a City of the Priests as may be seen by comparing (g) 1 Sam. 21.1 4 9. c. 22. ver 11 19. several verses of Scripture which may be conceived near Anathoth as named next in the register of some of the Cities of Benjamin in (h) Neh. 11.32 Nehemiah and it stood as some think here in the time of King Saul From hence the Tabernacle was transferred to Gibeon another City of Benjamin which was 40 Stadia or Furlongs from Jerusalem as Josephus attest pag.
is altogether lovely and this they cannot but experimentally affirm if so be they have (d) 1 Pet. 2.3 tasted that the Lord is gracious How (e) Psalm 119.103 sweet are thy words to my taste cries David yea sweeter then Hony to my mouth 1. Manna descended from Heaven in a miraculous manner Such was the birth of Christ his Divine Nature he brought from above his humane body was produced by the unspeakable (f) Luke 1.36 power of the Holy Ghost Manna was divided equally among the Israelites So Christ gives out himself without (g) Act. 10.34 respect of persons the meanest may have as great a portion in him as the greatest 3. Manna was a plentiful food none wanted but all had it fully and freely Of his (h) John 1.16 fulness have all we received even grace for grace It s call'd the (i) Psalm 73.24 Corn of Heaven Angels bread not as if it fell like crumbs from their Table but as descending from Heaven their habitation or as some think because it was dispensed by the ministration of Angels or so call'd rather by way of excellency that if Angels were to feed they would like Manna this Ambrosia would suit their palate It fell in the night or towards morning Our Lord was born in the (k) Luke 2.8 night in the night of Jewish Ceremonies but toward the dawning of the Gospel-morning Whereof Paul speaks (l) Rom. 13.12 Dr. Taylor of Types pag. The night is far spent the day is at hand 5. It fell round about the Camp of Israel The food of life is no where to be found but in the Church It was merè gratuitum a gift of Grace to Israel they plowed not sowed not planted not for it No labour no merit of theirs procured it Adam indeed might get his bread with the sweat of his brows but if Angels sweat out their hearts they could not obtain this bread without a free gift of Grace 'T is so with Christ all the good nature and moral honesty in the world cannot of itself procure one glance of love from God not one smile of Grace through Christ 'T is of (m) Eph. 2.9 gift that no man should boast For (n) Rom. 3.27 boasting is excluded by the Law of Faith It was a miraculous food its beyond the limits of nature to produce it All the Application of Actives to Passives will yield but an abortive Birth I may apply hither that expression of Job a Who hath begotten these drops of dew Out of whose womb came Manna and this bread of Heaven who hath gendred it In like manner the coming of Christ out of his Father's bosom was a miracle of love To reconcile Justice and mercy each to other Job 38.29 was a miracle of Wisdom To spare the sinner and kill the sin A miracle of grace and favour To regenerate fallen sinners and give them a life of Faith A mysterious miracle of divine power All Heaven born Christians are so many walking-Miracles so many pillars of Wonder It s observed by some that the works of Creation are said to be performed by Gods fingers When I consider thy Heavens sayes David the work of thy fingers Stolla in Luk. Psalm 8.3 the Moon and Stars which thou hast ordained Whereas his extraordinary and miraculous works are represented as done by his powerful Arm. The deliverance of Israel out of Egypt and causing them to pass over the red-sea Exod. 6.6 15.16 1 Psalm 77.15 Luke 1.51 was performed by his out-stretched Arm. So sayes the Virgin Mary He hath shewed strength with his Arm To note the miraculous production of Christ into the world Now though that be but a nice Notion yet there is truth in the thing that the work was performed by the extraordinary power of God 7. The raining of Manna was in the week time there was none upon the Sabbath to note an eternal Sabbath coming wherein shall be no ordinances at all But twice as much the day before to note their plentiful distribution in the end of the world Now is the time for these golden Showers of Manna It began to rain on the Lords-Day and ceased on the Jewish Sabbath Origen pag. 87. Hos 2.14 15. It rained to note its plenty a double portion on the 6th day to signifie our fulness of it in the laâ—ter ages of the Gospel When once the Israelites were past over Jordan they had no Manna but while they were in the howling Wilderness God many times ends sweet messages of Christ to the soul when in the Sinai of a troubled estate when the bryars and thorns of the Wildernesse prick the soul when the heart is thorowly stung with sin when its weary laden Christ is sent to give it rest I will allure her and bring her into the Wilderness and speak to her heart saith the Lord to his Church and give her Vineyards in the Valley of trouble When once past over Jordan the River of Lethe that runs into the Mare Mortuum the sea of Death expect no more Manna no more bread of Life no more time for Repentance or reception of mercy Wherefore to allude that place where the son of man is said to have power upon earth to forgive sins thereby Luke 5.24 is not only intimated the annexion of the Divinity â—o his humane Nature God being manifest in the flesh and his having power co-equal with the Father But also that when once we are off the earth if not forgiven here no more remission or means of Grace is to be expected hereafter Here indeed we want this bread the staffe of our spiritual life to lean upon and in the support thereof to walk from strength to strength till we all appear before God in Zion Then we shall feed upon the Corn of the good land of Canaan upon the Milk and Honey of Heavenly joyes and Drink of that River of pleasure which flows at his right-Hand for evermore 8. Manna before it was eaten was ground in Mills beaten in Morters baked in pans sodden in pots to prepare it for use and afterwards it tasted and relished according to that which each person most affected or longed for If the Jews do not fail in their Stories All to set forth Christ how he was scourged reviled pierced dead and buried He trod the Wine-press he stood in the fiery burning Furnace of his Fathers wrath that he might be prepared for Believers to feed upon him by Faith and indeed whatever is said of Manna that Christ is even and much more abundantly all and in all to a Saint whatever we stand in need of is to be found in Christ Joy in tribulation Wisdom in difficulties Srength against enemies support in desertions Riches of Grace here and a massy Crown of Gold for heaven hereafter Manna when gathered if not eaten before the morning putrefied and bred worms and stank If we do only gather the word by hearing and
appointment from God Oh did men but know and understand the weighty work of an Evangelical Minister how that their Rod ought to bud as did Aarons with a heavenly prognostick or sign of ministerial fruit and accordingly to prophesie of Gods mercy or judgement to a Nation How that it ought to blossom as did Aarons in doctrines of comfort joy and assurance to broken souls How that it ought to bear Nuts for the people to feed upon in spiritual knowledge surely they would not dare to venture on such holy things Shall Uzzah be smitten for toucning the Ark Shall the men of Bethshemech for prying too curiously into it be dismayed with so sore a slaughter Shall Dathan Abiram and the rest of his company be swallowed up alive for contemning the Ministry instituted of God Shall Vzziah the King be smitten with (a) 2 Chro. 26.19 Leprosie for daring to offer Incense because it did not appertain to him Nay shall Nadab and Abihu Priests by Call and Profession be slain upon the place for offering with strange fire (b) Mat. 4 20. and yet shall dry stumps to please their vain humours puft up with conceit and pride turn blossoming Rods let them take heed of Divine blasting We read the Apostles left their nets their particular callings when they were called to the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The counsel and command of Paul to Timothy and in him to every Gospel-Minister is (c) 1 Tim. 4,15 Meditate upon these things give thy self wholly to them that thy profiting may appear to all But as to the people Too delicate and nice are those ears that cannot bear the smiting of Aarons Rods they love to smell the Blossoms of Rhetorick only But such must remember that Aarons Rod was a Scepter of Rule and Discipline and btought forth Almonds also of knotty truths There are sons of Thunder as well as of Consolation Aarons Bells must sometimes ring the knell of the Law as well as the marriage peales of Gospel-grace and love to weary souls Some would fling all Aarons Rods without the Camp and wait upon Inspirations from Heaven in a more immediate way On how grievously do they tempt God and oppose Christ who when he ascended up to the Oracle of Heaven gave Apostles Teachers Pastors to the Church For what (a) Eph. 4.12 for the work of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how long till we all come in the unity of the faith to a perfect man Ministry is a plant of Gods own right-hand an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a semper-vive For such hath God (b) 1 Cor. 12.28 set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plac'd constituted and established in the Church as the Rod of Aaron alwayes to continue in all ages green and blossoming in the Oracle Whereas some ignorantly object those (c) John 6.45 Heb. 8.11 1 Joh. 2.27 places wherein 't is promised that we shall be all taught of God and that we need not that any man teach us nor for any to learn of his Neighbour They consider not of a mediate teaching wherewith God doth â—oncur Ministers are Instruments in the work only (d) Luke 2.17 and teach but the ear 't is God is the principal Efficient and reacheth the heart Why did John and others write their Episâ—â—â—s else if this conceit had been the true meaning of the Apostles We shall observe therefore even under the new Testament whereunto those Promises did look that God was pleased still to use the mediate teaching of his Ministers but still reserving the grand prerogative of moving the heart to himself and that in a more copious manner than of ancient times therein fulfilling the promise more abundantly Wherefore its observable that though God himself could have revealed the birth of his Son to the Shepheards by immediate suggestion yet he uses the Ministry of Angels to them and of the Shepherds themselves to the people of Bethlehem God hath appointed Shepheards and Pastors in his Church to reveal his mind (e) Acts 8.29 Philip was sent by the Spirit to expound the Prophet Isaias to the Eunuch (f) Acts 9.11 Ananias was sent by God to Paul And the Angel bid (g) Acts 10.16 Cornelius send for Peter All to shew that God is pleased now to teach mediately and Instrumentally by his Ministers How happy then is such a people who have the true and genuine Rods of Aaron alwayes blossoming in their streets Happy are the people that are in such a case whose God is the Lord Thus much concerning the mysterious Things laid up in the Oracle I shall now descend to the Sanctuary and view the three famous Utensils therein contained The Mysterie of the Vtensils in the Sanctuary In the next place the stately Rarities of the Sanctuary or Holy place command from us a diligent and humble survey as to the excellent significations concluded in them There were in this place an Altar of Incense ten tables of Shew-bread and ten Golden Candlesticks whereof in their due order In general it is conceived of them that as the three Offices of Christ were exhibited in the Oracle which we have before-mentioned so also here in the Sanctuary we find the like viz. The bread on the Table noting Christs Kingly Office in sustaining his Church The Candlestick his Prophetick in illuminating and teaching of his people The Altar of Incense his Priestly in mediating for them As to the former I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspend at present only as to the last it will appear very clear I hope by what may succeed in the particular handling of it Dr. Lightf p. 58.35 Temp. First I shall endeavour to speak to the golden Altar of Incense which challenges our first attendment as standing nearest to the holy Oracle The Altar of Incense This golden Utensil was famous in its generation a Vessel of Honour and Renown It stood a nearest of all to the Oracle and therefore comes first in order of dignity to be handled The Description of this golden Altar we have heard related before Two things more I would speak to a little before I descend to the Mysterie 1. The Censer 2. the Composition of the Incense As to the Censer it is thought to be a little pan made of Gold with a handle to it which as to the brazen Altar is called a fire-pan Exod. 27.3 and a censer Lev. 10.1 16 12. As for the Composition of the Incense we read according to our Translation that it was made of a like quantity of several ingredients and thereof they burnt (a) Ainsworth Exod. 30. v. 8. 50 drams in the morning and 50 at night i.e. one pound of incense every day What the Hebrew dram is may be seen page 2. of this Treatise The Composition was of sweet spices (b) Exod. 30.24 Stacte Onycha Galbanum and sweet Frankincense They are called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turns them by Gutta
come within Heaven the Holy of Holies yet certainly it is the breakfast of grace to prepare our stomacks and whet our appetites for the Manna within the Vail on which we shall feed for evermore Lord evermore give us of this (l) Joh. 6.34 bread that we may never hunger more but as Adam in innocency whose inclination to eat is conceived to be without any corrosions of pain he had no Latrans Stomachus So and much more excellent shall it be with Saints in Heaven when we shall (m) Luk. 22.30 eat and drink at his Table in his Kingdom If we let in Christ to sup with us in the Banquet of Grace he will open the Gates of the New Jerusalem that we may (n) Rev. 3.20 sup with him at the Table of Glory This bread was set in order before the Lord continually being taken from the Children of Israel by an everlasting (o) Lev. 24.8 Covenant For as Laban and Jacob did make a Covenant of peace by eating of (p) Gen. 31.54 bread together So Jethro Moses Father in Law the Elders of Israel and Aaron eta (q) Exod. 18.12 bread together in token possibly of a Covenant for Saul when he was sent to destroy Amalek bids the Levites to depart from among them that he might remember the kindness which they shewed to the Israelites when they (r) 1 Sam. 15.6 came up out of Egypt This custom of making a Covenant by eating of bread is noted by Alexander ab Alex. Gentil l. 2. c. 5. Stuck Antiq. Conviv lib. 1. c. 30. m. 6. Coelius Rhodig Lect. Antiq. l. 28. c. 15. and many others to recite whose words would fill up too much time and room Sufficient is it to note that hereby there was a Covenant made between God and his people that if they did obey him he would (s) Psal 81.16 feed them with the finest of the Wheat and with Honey out of the Rock would he satisfie them This Temple-bread was made into 12 Cakes denoting probably the 12 Tribes of Israel and therein the Church of God under the conduct of the 12 Apostles of the New Testament Jerusalem we read to have been built upon (t) Rev. 21.14 12 Foundations Now as in the Temple there were 10 Tables and each Table had in it 12 Cakes in the dayes of Solomon arising in the whole to 120. I will not affirm that it reflects upon the (u) Act. 1.15 120 Disciples that were assembled at Jerusalem then I should consent to the inventing niceties which are justly condemned by sober men But I conceive rather that as Solomon was a singular Type of Christ so this might signifie the great increase of the Congregations of the faithful after the dayes of that Prince of peace who was greater then Solomon in all his glory In each of which as the Masse of each Cake was made up of many grains So the Saints though many yet are one bread and one body if they are all In the last place it is to be observed that the Priests were to (e) Lev. 24.9 eat of this holy Bread who were the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion to shew that they are to have their livelyhood from the Church of Christ in the dayes of the Gospel in which they minister And further it notes in a spiritual way that the Priests were to feed upon and live up to the same truths which they held forth to others The Incense that was on the top of the Cakes was to be burnt on the Sabbath to shew that prayer was to be joyned with the word as before was mentioned The Golden Candlesticks The last things within the Sanctuary were the Golden Candlesticks (a) pag. 262. Concerning the constâ—nt burning of their Lamps Josephus affirms that they were enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day In the (b) Exod. 13.7 morning Aaron was to burn Incense when he dressed the Lamps and when he lighted the lamps at (c) verse 8. even he was to burn Incense the Text thereby implying that they were to burn day and night (d) Lev. 24.3 from even to morning And so Josephus citing Hecataeus without any diâ—-relish of his relation in this particular (c) p. 10.49 tells us that the golden Candlestick had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unextinguished night and day For the Lamps there was provided some matter to help the conception or accension of flame which was made of twisted flax To this possibly the Prophet alludes when he speaks of our Saviour that he shall not (e) Isa 42.3 quench the smoaking flax which Text our Lord (f) Mat. 12.20 Martinii lexic. in linum fumig applyeth to himself For as the Priest when he came in the morning to dress the Lamps and found any of them to glimmer and be obscure he snuffed them pull'd up or applyed more wick to them gâ—ve new and fresh oyl so will Christ not put out but (a) Psalm 18.23 enlighten our darkness As darknesse is put for sorrow grief obscurity and affliction So light is rhe Emblem of joy and comfort which Christ will bring to every poor afflicted soul sending out his (b) Ps 43.3 light and truth thereby to guide us Oyl (d) Exod. 27.20 Lev. 24.2 Olive beaten was also provided for the Lamps * Plut. in Alexandr pag. 587. Oyl is the Emblem of joy as well as light The purest also and sweetest Oyl was enjoyned In Zachary there were (e) Ezek. 4.3 See Pemble Olive-trees that emptied their Golden oyl so called for preciousness because passing through golden-pipes We see there were no Tapers of wax in the Sanctuary as no hony in Offerings (f) Jerome ad Gaudentium p. 100. or 104. Cerâ contemptâ— quae melâ—is hospitium est oleum accenditur in Templo Dei quod de amatritudine exprimitur olivarum The oyl noted the Spirit of God (g) 1 John 2.21 the Vnction of the holy One. In vain doth any man light the Lamp of Doctrine without the oyl of the Spirit they must go together With his assistance must Ministers shine in the Doctrines of truth Of each Candlestick there seems (a) Exod. 25.31 to be six parts Its shaft branches bowls knops flowers and lamps That which we translate shaft is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias femur ejus its thigh Junius Scapus the body of a pillar the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its stalk that part which arose out of the Basis The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias calamus its reed or cane the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s small reeds Junius rami ejus its branches and so our translation by which we are to understand the 6 lesser parts or branches that rose out of the main stalk or shaft of the Candlestick 3 on the one side and 3 on the other The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius lauces it s
almost in every Chapter of the Epistle to the Hebrews His Unction and many of his rare endowments being there mentioned Cap. 1.9.2.17.3.1.4.14 15. 5.1 2 3 5 6 10.6.20.7.1 3 17 21 26 28.8.1 3 9.7 11 24 25.10.12 21.12.24 13.11 12. We shall then consider our blessed Lord as shadowed by the Type of the High-Priest in three things 1 His Election 2 His Rayments or Vestures and 3dly his Consecration 1. As to the Election or choice of the High-Priest and therein we are to look upon the Tribe out of which he was to be extracted and 2dly the Compleatness and comliness of his body wherewith he was to be qualified 1. As to the Tribe It s known that the Jewish High-Priest was alwayes taken from the Tribe of Levi of old the eldest of the Family was the High-Priest But Reuben had forfeited the right of primogeniture by going up to his Fathers Couch and therefore Jacob prophesied of him that he should not (a) Gen. 49.4 excell Simeon and Levi had bin Brethren in iniquity in the matter of slaying the Shechemites and lost their dignity and therefore great was Jacobs (b) Gen. 34.30 anger against them and sad his (c) Gen. 49.7 doom upon them But Levi recovered in some measure his priviledge when the people of that Tribe (d) Exo. 32.26 27 28. slew 3000 of their Brethren upon the account of their worshipping the Golden Calf while Moses was in the Mount with God For he (e) Deut. 33.9 said to his Father and Mother I have not known thee neither did he acknowledge his Brethren c. Therefore they shall teach Jacob thy Judgements and Israel thy Law they shall put incense before thee and whole burnt sacrifice upon thine Altar God was pleased to set them (f) Numb 3.12 13. Exod. 12.29.13.2 instead of the first-born of Israel whom God had hallowed to himself in the day when he smote all the first born in the Land of Egypt Christ the first-born of every Creature was our High-Priest Now out of the Tribe of Levi God appointed Aaron and his sonnes in a direct line to be High-Priests But you 'l say Our Lord came (h) Heb. 7.14 See Pareus in Mat. and Suidas In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edit Aurel. Allobr p. 1228. 1619. of Judah I answer with the Apostle This was to shew the change of the Priesthood and that our Lord was a royal High-Priest not after the Order of Aaron but of Melchizedeck the King of righteousness and Prince of Peace As for the story produced by Suidas concerning our Lord and Saviour that he was descended of the Tribes both of Judah and Levi they being sometimes mixed by Marriage into the High-Priests Family and what he further recites of his being actually admitted into the number of the 22 Priests in the room of one deceased at that time I shall leave as a futilous and idle story seeing Scripture in the preceding Prophesies all along mention him as coming of the royall House he being the (k) Rev. 5.5 Lion of the Tribe of Judah and springing out of the Root of David 2. To speak a little to the comliness and excellency of his body as to which because all the other Priests were to have the same compleat perfections therefore I shall conjoyn them both together To this purpose the Lord gives instruction unto Moses in the 21 Chapter of Levit. beginning at the 16th Verse and so forward Now because all these things which hapned to them as Types or Examples were (l) 1 Cor. 10 11. written for our admonition Give leave to resemble them to those rare endowments and perfections wherewith Christ the Evangelical High-Priest is fully accomplished and Gospel-Ministers should be qualified in a spiritual manner according to their degree and measure wherefore the spots and blemishes to be avoided in Priests are by Jerom compared to spiritual infirmities Precipitur Sacerdotibus c. ne truncis auribus laeso oculo simis naribus claudo pede cutis colore mutato quae omnia referuntur ad animae vitia Jerom. Fabiolae de vest Sacerd. Tom. 3. p. 58. It is injoyned concerning Priests that they should not be cropâ—eard blemisht in the eye flat-nos'd lame-footed or the skin discoloured all which are to be referred to the vices of the minde The first blemish mentioned is (m) Lev. 21.18 blindness with which if any person of the line of Aaron was afflicted he was not admitted to perform the Functions of a Priest As to this it is sufficiently known that ignorance is set forth in Scripture by blindness His Watchmen are (n) Isa 56.10 blind saith the Prophet Isay they are all ignorant Our Lord calls the Scribes and Pharisees (o) Mat. 23.16 blind Guides and the Apostle Paul sayes that the God of this World hath (p) 2 Cor. 4 4. blinded the eyes of unbelievers that the light of the truth should not shine upon them But of all it is the greatest shame for a Minister to be blind such a one God would have to be (q) Hos 4.6 rejected A second imperfection was lameness a very unseemly thing in a Priest who was to be a Guid to others in the wayes of God Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) Gal. 2.14 walk uprightly according to the truth of the Gospel They must teach with their feet as well as their mouths being (s) 1 Pet. 5.3 examples to the flock and above all others to (*) 1 Joh. 2.6 walk even as Christ the great High-Priest hath walked before them in the dayes of his flesh As the (t) Eccles 5.1 feet in Scripture sometime note the affections of the soul and sometimes the ordeâ—ing the conversation aright in both these respects they ought to make (u) Heb. 12 13. straight paths for their feet lest that which is lame be turned out of the way Another blemish is a (w) Levit. 21.18 flat nose whereof as well as of the rest †Dr. Gell. on the Pentateuch p. 315. a learned Authour hath lately treated who out of Gregory interprets it of folly imprudence and stupidity or dulness of spirit such as are called * Horat. Epod. 12. naris obesae one of a thick nose it being a note of hebetude and flatness of parts as Physiognomists have observed The God of nature hath placed this member over the mouth to be a censor of what things are taken into the body whether putrid or sweet and fit for aliment It fits between the eyes as a Judge of what is proper nourishment The eye may deem that good which when brought to this discerning faculty may prove offensive So should Ministers study for acuteness of judgement and to exercise their senses to judge betwixt good and evil and to discern the spirits An instructor of others out of the Law should have skill (x) Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove and make trial of and give
a sound judgement upon things that (y) 1 Cor. 12 10. Rom. 2.18 Phil. 1.10 differ Besides he must not be broken-footed or broken-handed The feet are for walking the hands for working Gospel-Priests must not cease and leave off walking in holy wayes or performing of holy works If others must not be (z) Gal. 6.9 2 Thes 3.13 weary of well doing how much lesse they No nor walk or work by halfs not having fit Organs or Instruments for service Many and great are the inconveniences of the defect in these members but far sadder when those that are imployed in sacred functions tread awry and halt between God and Baal or put forth their hands to any iniquity He must not be (a) Rev. 21.20 Crook-backt or a dwarf or that hath a blemish in his eye or be scurvy or scabbed or unfit for Generation and one word in the Hebrew signifieth crooked and deceitful The crookedness of the body is an usual Index of a perverse spirit They are a (b) Deut. 32.5 perverse and a crooked generation as Moses complained of the Jews Therefore Paul exhorts the people of God to be blameless and harmeless in the midst of a (c) Phil. 2.15 crooked and perverse Nation There is an old saying Take heed of them whom God hath marked which may be heeded in a sober and serious sense It 's observable that Homer brings in crooked (d) Iliad 2. v. 212. Thersites yet alone did unmeasureably brawle Thersites as one full of uncomely Garrulity and as a mover of Sedition in the Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards giving in his description of him saies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the most deformed man tâ—at came to Troy goggle-eye â—ame of one foot crook-shouldered his breast bending forward Besides this natural deformity which some bring along with them into the World there is another cause of it that 's accidental viz. a spirit of infirmity and weaknesse through some diseases as the poor woman in the Gospel that had bin (e) Luk. 13.11 bowed together 18 years Sometimes through constant bearing of weighty burdens As (f) Gen. 49.15 Issachar is represented couching down between two burthens and bending down his shoulders to impositions Hence is it that sorrow and mourning and oppression of spirit is resembled to (g) Psal 44.25 145 14. c. bowing or bending down to the Earth In all which respects such as serve at God's Altar should be persons of generous erect spirit calme (h) 2 Tim. 2.24 gentle easie to be intreated full of kindnesse overcoming by meekness those that oppose themselves Neither should yield their shoulders to the weight of worldly cares which depresse the mind down to the Earth and hinder the soul's contemplation of divine Mysteries Neither must he be a (i) Horat. Serm. l. 2. Sat. 3. v. 309. Dwarf such as by way of contempt were called by the ancients moduli bipedalis pigmies of two-foot high Although it be a great sin for any to mock and jeer at natural imperfections for such (a) Prov. 17.5 reproach the Maker more then those who contemn the poor yet because that Dwarfs in stature more low then ordinary are usually taunted at by wicked and profane spirits The wisdome of God thought fit that no such should be exercised in Temple-services Though God might sometimes order it in the course of nature that such deformed persons might proceed from the line of Aaron yet they were not to be advanced to the dignity of service Our Lord may invite little Zacheus to the Gospel-feast yet we read not of his being sent into the work of the Ministery The Children of Aaron though afflicted wich any of these deformities were yet admitted to enjoy sustenance to (b) Lev. 21.22 eat of the most holy things But certainly the intention of his was to signifie of what spiritual growth the Ministers of the (c) 2 Pet. 3.18 Gospel are required to be Men well grown in grace and in the knowledge of our Lord and Saviour Jesus Christ Further he was to be void of any blemish in his eye Many are the Blemishes Distempers Diseases of the eyes reckoned up by the Learned (d) Riolani System part 2. p. 119. Edit Basil 1629. Physitians The word in the Hebrew for blemish is usually translated Suffusio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound or mixe confusedly and it signifies either that disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffusion or a Cataract vulgarly being a humour ingendred betwixt the two coats or membrans of the eye the Cornea and the Uvea so called by Anatomists or that which is called (e) Id Anat. p. 281. Iudg. Bat. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albugo a white spot or Cicatrice after the cure of an Ulcer which is seen in the black of the eye or in the Iris that little fibrous circumference about the Pupil We see what great care there is taken about the eyes of the Priests As they must not be blind so neither have any imperfections in their eyes Seers ought to be qualified with acutenesse of eye-sight spiritual watchmen have need of clear and bright knowledge Ordinary Christians may perhaps make shift to get to heaven though with confused knowledge but Ministers must beg for a distinct and choise visive faculty The eye that 's blood-shot can't see clearly The mind that 's vexed with Cholerick suffusions cannot discern in Judgment If (a) Act. 9.18 Paul be sent of the Gospel-messages behold scales do fall from his eyes If any be Angels of Churches let them pray to (b) Rev. 3.18 Christ for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oyntment for their eyes that they may understand the truths of God fully and clearly Again the Priests of old were not to be tainted with (c) Lev. 21.21 scurvy or scab The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias turns them by purulenta scabies and scabies perpetua The Vulg. jugis scabies impetigo the 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is translated a (d) Deut. 28.35 sore botch If the 70 have rightly expounded it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is the dry Itch as (e) P. 269.6 Riolanus explaines it and so Buxtorf out of Rab. Solomon calls it the Malignant-Scab dry within and without The other is the foul creeping Scab which the last expounds to be the Scab that cannot be healed of near kind to the Leprosie But the matter is not great about terms The meaning seems to be that Priests ought not to be infected either with the ordinary Itch or the incurable Scab which is seldom-healed Now as Itching-eares are (f) 2 Tim. 4.3 tokens of men of corrupt lusts and full of novel fancies every day new itches and lustings after strange things and new doctrines So a Priest that is itchy is much more abominable who is defiled with
Iliud α. ver 482. φ 326. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of contraries a usual figure as bellum q. minimè bellum lucus q. minimè lucens Because Tarsus was a rich Countrey and this precious stone is of great value Others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exploration or trial of Marble Upon what grounds either are founded I leave to the Grammarian But seeing in Scripture this word is sometimes put for the Sea Psalm 48.7 and Isa 2.16 (a) Gregor Lex Sanct. p. 270. therefore learned Authors do conceive that the precious stone of the same name is so called from its sea-green colour such as the Beryll is resembling a colour mixt of blew and green If it have any golden Rayes in it it is called a Chryso-beryll which some do refer to the Chrysoprase But this is a general Note that different stones of several colours if they have any streakes or spots resembling Gold are by some Authors presently call'd Chrysolites But of that stone which bears the name of the Chrysolite Boet. l. 2. c. 65. p. 210. I made mention before in the Discourse about the Topaz Hereby we may see the reason why so many have read the Hebr. Tarshish in this place by the Chrysolite and that the Chrysolite properly so called is not the Beryl is evident in that these two are distinctly reckoned in the Revelations Rev. 21.20 All Beryls are transparent but of a dilute or waterish colour but if they be deep tinctured they are taken for other gemmes As for the origination of the word Beryl (c) Isodorus l. 16. c. 27. Isidore of Sevil hath noted it to be from the Indian-tongue and our word pearl is thought to be thence deduced of which those that are skilful may give an account whilest we considering its colour and name in relation to the sea may very aptly referre it to the 10th Son of Jacob whose name Zebulun was engraven thereon Which agrees with the Marine habitation of this Tribe according to the Prophecy of Jacob. (d) Gen. 49.13 Zebulun shall dwell at the haven of the Sea and he shall be for an haven of ships and his border shall be unto Zidon To which purpose Moses tunes his dying song when joyning him with Issachar in the Book of Deuternomy Accordingly in the partition of the Land of Canaan we have recited the Towns of his Province bordering upon the Mediterranean and the Galilean Seas the former on the West and the other on the East This Tribe and tract was famous for the birth of Jonah the Prophet who was born at (a) 2 King 14.25 Gathhepher or (b) Josh 19.13 Mat. 12.41 Gittah-Hepher in the Land of Zebulun He that fled from the Tarshish of Canaan the presence of God to the Tarshish of the Gentiles But behold c a greater then Jonah is here who was conceived here often crossed this Sea of Galilee and taught in these parts The Beryll of his doctrine shone most gloriously in the (d) Esay 9.1 2. Math. 4.13 15. the borders of Zebulun and Napthali by the way of the Sea The people that sate in darknesse saw great light and to them which sate in the Region and shadow of Death light is sprung up To conclude As Zebulun was a great Traveller and Merchant by Sea so had he often occasions of sending orders and accounts in writing and therefore he is recited to be good at the Pen. (e) Judg. 5.14 Those that handle the pen of the writer came out of Zebulun to the War against Siserah 11. The 11th Stone in order is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Onyx whereof before On this was graven the name of Joseph Which exprest as (f) Dr. Prideaux one speaks his humanity Sure we are he was the kindest Brother that ever we reade of and therefore the two Stones of the shoulder had all the names of the Children of Israel in them to shew as was noted before that kindness love and compassion which Joseph manifested to his Brethren in providing a habitation and nourishing them in the Land of Egypt This is a stone of great variety and moderately transparent Oh how (g) Gen. 49.22 Deut. 33.13 manifold are the blessings of Joseph He had (h) Deut. 21.17 two portions in the Land of Canaan which was the right of the first-born For good Jacob adopted (i) Gen. 48.5 his two sons for his own and made them to bear equal share in all the priviledges of his immediate sons and that Joseph might not lose the blessing of the (k) Gen. 49.24 Stone of Israel we have Joseph himself in one Stone among the 12 tribes on the Breast-plate and two Onyxes on the two shoulders of the High-Priest for Ephraim and Manasseh whom the Holy Patriarch brought into a relation of immediate filiation to him The twelfth and last is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jashpheh Wherein all consent for the Jasper A stone well known whereof some are of various colours spots rings and streaks some are very dark and opacous those are the worst some are clearer but none fully transparent It s difference from the Agate I mentioned before The word some do derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be eminent Buxtorf and according to the Chaldee signification to break in pieces how appositely Rev. 4.3 let others judge We read in the Revelations that he who sate upon a visionary Throne was to look upon like Jasper signifying the admirable stupendious and various excellencies of the divine attributes and as this stone is not transparent so neither is it possible for any mortal eye to dive into the bottome of those unspeakable Mysteries The Learned Paraeus conceivs that the person sitting on the throne was †Paraeus in Rev. 4.3 p. 662. b. edit Francof 1647. Col. 3.1 Jesus Christ God blessed for ever into whose hands the Father hath cowmitted all judgment Then doth it properly fit Benjamin whose name was engraven on the Jasper in Exodus The Lord Jesus being the true Benjamin of the Father the Son of his right hand who sitteth * on the right hand of God In the 21 of the Revelations the Jasper of Benjamin is named first well suiting with our spirituall Benjamin who is the head of the body the Church who is the beginning the first-born from the dead Col. 1.18 that in all things he might have the preheminence Accordingly in the portion of the Tribe of Benjamin stood the glorious Temple at Jerusalem the Type and Figure of Christ according to the Prophecy of Moses The beloved of the Lord shall dwell in safety by him Deut. 33.12 and the Lord shall cover him all the day long and he shall dwell between his shoulders His ravening like a Wolf noted say some the Altar's devouring consuming multitudes of Sacrifices Paul the chief and first of the Apostles was of Benjamin the Jasper first mentioned in
and Thummim called by the Septuagint and Philo Iudaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manifestation and Truth But to leave these stories of the Heathens apish imitation and descend to the signification of these Stones in the general Wherein we may observe that as the High-priest carried the 12 Tribes on two stones upon his shoulder so it might denote the Government and imperial Rule of Christ over his Church on whose shoulders the Government is laid And whereas the same Names are engraven on stones which were placed on his Breast (e) Isa 9.6 so might they denote how near the Church is to the heart of Christ He being a most compassionate High-priest a Shepheard that (f) Isa 40.11 carries his Lambs in his Bosom His love is so strong and ardent that the Church his Spouse is set as a (g) Can. 8.6 seal upon his heart Even as the gravings of the Names of the children of Israel on the precious stones is related in the Scripture to have been after the manner of a Seal (h) Exod. 28.21 or Signet With these stones he entred into the Sanctuary and bore them upon his heart before God in prayer So that as Christ was the Exemplar and pattern of every Gospel-Minister to follow In like manner must they alwayes mind the spiritual state of their flock before God in their supplications Besides as these stones were not only precious for value and worth but radiant and shining also So must the vertues and graces of a Minister be manifestative and resplendent before others wherefore the stones of the new Jerusalem which as we have observed do hold an allusion to and a parallelism with those of the Breastplate were graâ—en with the names of the 12 Apostles of the Lamb (a) Gerhard loc Commun Tom. 9. p. 546. Edit Genev. 1639. are by a learned German Divine interpreted to hold forth so many rare and excellent gracious endowments of his soul whereof I cannot stand to recite the particulars But now I shall descend to the difficultest point of my whole Task and that is to endeavour the opening of the meaning of the Vrim and Thummim which Moses was commanded to put into the Breastplate The words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turnes it Et dabis in pectorali judicii Vrim Thummim (b) Exod. 28.30 And thou shalt give on the Breastplate of Judgement the Urim and Thummim The 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt adde or put to or place upon c. Now if we take the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly in his first and primitive signification it is to give though it must be acknowledged that it often signifies to set fix place or apply to any thing To this end I speak it because it is the judgement of many learned Authors that there was no material added but a consecrated blessing given to it by Moses from God that when the High Priest did with Reverence holy and humble submission appear before God to crave the manifestation of his Will in a dubious point enquired after that God would then declare his blessed mind to the people by the High Priest standing before him with this Breast-plate of Urim and Thummim The answers being for clearnesse and perspicuity like Urim lights and for truth and integrity like Thummim most perfect and unerring Here I might tire my kind and ingenuous Reader as well as my self if I should take the pains to transcribe the multitudes of various opinions upon this point which I have collected together in my observations But I shall not be so bold with his patience not conceiving that it would redound to much profit in conclusion when all the opinions are marshalled in their parti-coloured garments before them which would but confound the weaker judgements and give occasion to the Learned either to scorn or pitty so needlesse a labour Therefore I shall only mention some of the Authors where those that please may consult the varieties and take what likes him best Philo Judaeus Josephus Origen Jerome do all go in one Tract in the several places before cited Dr. Rivet on Exodus p. 11.46 Mr. Shecingham on Jima p. 181. Amama in his Antibarbar Biblic p. 566. Edit prior Dr. Prideaux Cunaeus de Rep. Hebr. p. 130. Sckickard Jur. Reg. Hebr. p. 11. 12. c. Harphius in Myst Theolog Gregor Pholos Nicol Fuller c. of the Aaronical Vestments Mr. Ainsworth on the place Dr. Gell on the Pentateuch p. 259. Ribera of the Temple p. 210. c. Dr. Molin in his Vates l. 1. c. 22. Mr. Mede Vol. 1. p. 372. c. Dr. Taylor of Types p. 106. Besides many others who have either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the way in other Tracts or else as Commentators have written directly on the place I am not willing to insist any longer on the very nomination of them Herein I shall not presume to infringe upon the limits of modesty so far as to determine I am sure it is most safe and sober 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haesitate in this point But if I may without offence and that with all humble submission declare onely that which likes me best and savours to me most probable It is the Judgment of Molin and Rivet much to the same purpose with that whereof I spake before the recitation of the Authors viz. That there were no stones names words or any new materials added to the Breast-plate by this Urim and Thummim But that for as much as in the former part of that 28th Chapter of Exodus we have related to us the forme and fashion of the Breast-plate its materials woven work Golden Ouches and precious stones so here in the addition of these two termes the Lord was pleased to signifie the end for which it was assigned and appointed that when Aaron or the successive High-Priest (a) Exod. 28.30 should go in before the Lord he should bear upon his heart the Judgment of the Children of Israel continually The meaning whereof may possibly be this that when the Priest did enquire of God concerning Warre or Peace and all matters of great concernment he should stand before his Majesty in the Sanctuary with this glorious Breast-plate upon him that the Lord either vivâ voce by a lively voice or by immediate suggestions upon his Spirit would give a clear distinct answer illuminating his mind with the Urim or the light of the knowledge of the divine will in such particulars and satisfying his dubious perplexed thoughts with the Thummim of a perfect and compleate determination of the difficult matter in question before the Throne of God If it were for the revealing of some unknown truth or the predicting and foretelling of some future event or issue it was a most infallible and unerring Oracle which God gave forth by the Priest unto his people whereof they might rest so perfectly assured as if it were fulfilled
assigne to each of these some distinct Church-Offices under the Gospel But I shall not loâ—e time and offend the sober with such niceties I know that several of the Ancients as Jerom * Prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymn 3. p. edit Hanov. 1613. Rein. adv Hart. 84. p. 463. Prudentius and others do assign the Deacons Office under the Gospel to the Levites of old I confesse the work of the Gospel-Deacon mentioned by Luke in the first designation of their Office is to †Act. 6.1 2. serve Tables and to look after the daily ministration to the poor as there were among the Levites anciently Treasurers that managed the disbursements of the Temple But of these and other inferiour Officers as Hewers and Drawers though some may conceit a parallel betwixt them and inferiour servants of the Church yet I rather referr them to the Grandeur and Pomp of the ancient Temple which needed many servitors and attendants in respect to the great and arduous imployments of Sacrifices and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and services of that ancient Worship If any shall bring more light into the world concerning these things conformable to Scripture and the dictates of the holy Spirit I shall rejoyce to light my dimm Lamp at their more splendid and radiant Luminaries being desirous in the mean while to be a Door-keeper of the House of God rather then to dwell in the Tents of wickednesse SECT V. The Services of the Temple spiritualized THis Section I shall divide into two Paragraphs according to the preceding History and speak very briefly to each because this would require a large Volume of it self if compleatly and fully handled and therefore I shall but succinctly touch at things in this following method and order 1. Of the several Services and Solemnities according to stated times 2. Of the various Sacrifices with several attendant Rites and Ceremonies As to the first particular the Services may be distinguished into such as were constant without intermission or such as fell out in their several appointed stations and periods The constant Service was that of the Porters in watching at the Temple-gates night and day Blessed is the man saith Wisdom (a) Prov. 8.34 that heareth me watching daily at my gates waiting at the posts of my doors Happy are they that like holy Anna depart not from the Temple (b) Luke 2.37 but serve God with fasting and prayer night and day Such as wait for the consolation of Israel and look for Redemption in Jerusalem shall have their expectations satisfied with the marrow and fatnesse of his House The daily Service of the Temple was the Juge Sacrificium the daily Sacrifice of a Lamb morning and evening Which hinted at the constant and daily approaches of the People of God to the Throne of Grace night and day The Lamb signified Christ (c) Joh 1.29 taking away the sins of the World who is represented in the Revelation-Visions as a (d) Rev. 5.6 12. slain Lamb slain from (e) Rev. 13.8 Tertull. de pudicitiâ— p. 475. Edit Par. Tom. 2. 1566. Heb. 13.20 the foundation of the World in all the Sacrifices of the ancient Patriarchs and of the Jewish Paedagogy To note that all our prayers and addresses to God must be put up in the name of this holy Lamb of God if ever we expect to find acceptation at the door of heaven Tertullian mentions the ingraving on the Cups of the Primitive Christians the figure of a Shepheard carrying a Lamb on his shoulders He that was the Lamb of God was slain that he might rise from the dead an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chief-Shepheard to carry his poor Lambs some in his bosome some on his shoulders to heaven We in our daily Sacrifices must look up to this Lamb as onely able to carry away all the defilement of our prayers and reader us as unspotted before the Father through his mediation The weekly service was on the Sabbath or seventh day and therein the Sacrifices were doubled to set forth a more extraordinary service unto God in the publick Ordinances on that day under the Christian dispensation As for the change of the day from the seventh to the first day of the week it is not my work to handle that controversy here But whoso pleaseth to be setled and confirmed in the truth about this matter may consult that Learned and Judicious Treatise of Mr. Herbert Palmer and Mr. Daniel Cawdry who have given a Supersedeas to other mens labours in that particular where they may receive abundant satisfaction who are capable of rational arguments and clear proofs from Scripture and the practise of all the primitive Churches Besides this Sabbath we are now upon Heb. 4.9 might shadow the eternal Sabbatism of rest which our spiritual Joshua or Jesus will bring his people to at the great day The Monthly service was performed on every New-Moon which might signify the Churches renovation and reformation The Church hath her spots and vicissitudes Eclipses and various Aspects while here below Yet when at the full of her Glory all is but by a borrowed light from Christ the Gospel-Sun she being fair as the Moon Cant. 6.10 and perfect through his comlinesse Ezek. 16.14 Under the Gospel she is clothed (f) Rev. 12.1 with the Sun and hath the Moon all the Jewish festivals under her feet The Annual Festivities follow and none must come to them empty handed but bring Vitulum petulantiae Bovem superbiae Arietem luxuriae Tho. A-kemp par 1. pag. 119. The Calfe of Petulancy the Oxe of Pride the Ram of Luxury First The Passeover which signified God's passing us over for the sake of Christ and bringing us out of spiritual Egypt Christ (g) 1 Cor. 5.7 Cloppenb p. 142. 144. our Passeover being sacrificed for us For as it was in the Paschal Lamb so in Christ was it verified a bone of his was not broken As the Paschal Lamb was slain in the Evening so Christ died in the Evening (h) Joh. 19.36 (i) Mat. 27.46 about the ninth hour of the day If we divide the day of (k) Joh. 11.9 twelve hours according to the computation of those times they being unequal houres according to the various length of daies throughout the year into four parts then our Lord's death falling out about the ninth hour of the day his passion was finished about the end of three fourths or in the Evening answering about Easter in that year when as the Sun was in a vernal signe past the Equinoxe to our Afternoon between three and four of the clock as we terme it Furthermore according to the Rabbinical account of the World's duration for the space of 6000 years whereof I have given a hint before Our Lord dying in the 4000th year of the World by the computation of Bishop Vsher and other exact Computators as he finished his life by dying for sinners in the end of
the Jewish Paedagogy so came it to passe also in the approaching Evening of the World Nay in the times presently succeeding James told them that (l) Jam. 5.9 the Judge was then at the door and generally throughout the Epistles Gospel-daies are called the (m) Heb. 1.2 last daies The (n) 1 Cor. 10.11 Dr. Whitaker de Sacramentis pag. 109. Edit Francof 1654. ends of the World being come upon us Some there be who conceived that the Passeover did typify and praefigure the Sacrament of our Lord's Supper wherein the soul of a Believer feeds upon Christ the Lamb of God But doubtlesse in the main the Scripture doth therein point at Christ The Sacraments of both Testaments do hold forth the Lord Jesus the former look forward upon him as being not yet come the latter look backward upon him as being already come For hereby we (o) 1 Cor. 11.26 shew forth the Lord's death till he come that is in his last and most glorious Advent to deliver his people and to judge the World of the ungodly The next Annual festivity was the Feast of first-fruits or Feast of weeks being celebrated fifty daies after the Israelites coming out of Egypt and therefore is called in the New-Testament (p) Act. 20 16. Pentecost At the first Pentecost in the wildernesse was the Law given by Moses In the last Jewish Pentecost was the (q) Act. 2.1 Holy Ghost given to the Apostles at Jerusalem and then the first-fruits of the Gospel were offered up to God through Jesus Christ by that miraculous conversion of (g) Act. 2.41 3000 souls by the Sermon of Peter Which was the earnest of the great Harvest to follow in the whole world The Feasts of the seventh moneth were these 1. The blowing of (h) Lev. 23.24 Trumpets on the first day of the seventh moneth and might hint at the preaching of the Gospel most clearly in the latter end of the world as some apprehend The Fast of Expiation on the tenth day of the seventh moneth was a most clear presignification of our blessed Lord's (b) Crames expiating for sin (a) Ribera p. 339. Some apprehend that this and other Fasts among the Jews might denote the solemn fastings for sin under the Gospel the denial of our selves taking up the Cross of Christ and the constant study of the mortification of (c) Gal. 5.24 the flesh and all the lusts thereof The Feast of Tabernacles as it reflected backward on the Jews (a) Lev. 23.42 dwelling in Booths in the Wildernesse so it looked forward likewise on the state and condition of Christians while travelling thorough the wilderness of this World that we are but strangers in this Earth (d) 1 Chron. 29.15 as all our Fathers were Our dayes flee away like a shadow we have here no abiding City The Lord himself alone is (e) Jerom. Tom. 6. in Zach. p. 347. cum solice Psalm 90.1 the dwelling place of Saints in all generations as holy Moses speaks of himself and the children of Israel while wandring in the howling Desart of Sinai Wherefore Abraham and all the Blessed Patriarchs dwelt in Tents (f) Heb. 11.14 15 16. plainly declaring that they sought a Country which is Heavenly To which God of his infinite mercy bring us through the propitiatory blood of the (g) Heb. 13.20 Great Shepheard of the sheep the Lord Jesus whom he raised from the dead On the seventh day of this great Feast of Tabernacles there was offered the smallest number of Sacrifices to note the declining of that antient legal and Ceremonial Worship (h) Sheringham in Codicem Joma p. 39. and that a more perfect sacrifice was ready to be introduced in their room Besides the presignification of some Gospel-Excellencies by these Feasts It is noted by a learned Man that there was a reason for their celebration among the Jews referring to the impetration of some particular blessings upon the Earth according to the several seasons of the Year wherein they were solemnized There was an offering of the quantity of a Homer given up at the Passover to beg a blessing on the Harvest The first-fruits they offered up at Pentecost to obtain a blessing on the fruits of their trees at the Feast of Tabernacles they (a) 1 Sam. 7.6 powred out water to beg the blessing of Rain upon the Earth it being then the seed-time in the land of Judea These Waters were drawn out of the Fountain of Shiloah Whence it is that the Evangelical Prophet complains of the Jews that they refused the (b) Isa 8.6 waters of Shiloah that go softly not trusting in Gods gracious promise that he made to King Ahaz of the true Shiloah He that was to be sent to them the Messiah Isa 7.14 which was given as a firm word for him to rest upon against the Kings of Israel and Syria For it was plain that the Race of David should continue till the coming of that Immanuel who was to be born of a Virgin and therefore the enemies should not prevail to extinguish the Royal Race of Judah Hence is it that our blessed Lord alluding to this Libation or powring out of Waters at the Feast of the Tabernacles cryes out in the last and great day of the Feast John 7.37 that they should come to him as the true Fountain of Shiloah that gives forth living waters which thing he spake concerning the Spirit For he that believeth on him as the Scripture saith that is he whose Faith is grounded on Scripture-promises for we are not to understand that Text of any citation there being no such place extant out of his belly shall flow Rivers of living-waters i. e. There shall be within him a Heavenly spring of Grace that shall flow into the Ocean of Glory The Heathen had an apish imitation of this great Festivity Plut. Thes gr p. 19. Edit 1. Steph. 80. Plut. Romul p. 66. gr Aedit H. Steph. as Plutarch remembers in the life of Theseus that the Athenians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in memory of the deliverance of their City by Theseus and to implore a blessing on the fruits of the earth and moreover concerning the Romans at set times dwelling under Fig-trees as the same Author hath recorded in the life of Romulus and in the fourth of his Symposiacks mentioning this Feast foolishly compares it with the Heathenish Feast of Bacchus qu. 5. Here before I conclude give me leave to treat a while upon the Conjecture of some persons who conceive the 3 solemn Festivals celebrated among the Christians to have been pre-exemplified in those 3 Eminent Feasts of the Jews The birth of our Saviour answering to the Feast of Tabernacles For so a very Learned man of our Nation and others viz. Beroaldus Mede Vol. 1. p. 618. Scaliger and Calvisius conceive and seem to prove it by good arguments that our Saviour was born in September the time answering to
the Feast of Tabernacles Our blessed Lord when brought forth into the light of this world according to his humane Nature did then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make his Tabernacle with men And so for the other that Easter and Whitsontide did resemble the Passover and Pentecost But I shall not lay stress upon these things That which is somewhat more material for such as do sacredly observe these Festivals to consider is this That at this present day we have utterly lost the true time of the celebration of them and truly a great part of the devotion is thereby extinguisht For as to the usual and common solemnization of the Nativity of Christ though we should grant contrary to the sense of Mr. Mede and several learned Authors that our Lord was born on the 25 of December between 1600. and 1700 years ago yet it may be evident to all that will seriously weigh the Truth that we are now several dayes distant from the supposed time and point of his birth For if so be the motion of the Sun from one fixed point suppose the first degree of Aries through the Zodiack to the same point again be comprehended within this space of time viz. of 365 dayes 5 hours 49. minutes and 4 seconds and other odd scruples not worth naming in this Computation According to Bullialdus or as Longomontanus 365 d. 5 h. 48 min. 55 seconds Long. l. 1. Theor. c. 5. p. 2227. and other eminent Astronomers Then there will fall out 11 min. letting passe the 2 seconds to be reserved every year for a Calculation of certain hours yea and dayes at last wherein the Julian year will transcend the true state of the Sun's mensuration For they reserve every year 6 compleat hours to make a day for the Bissextile-year being every fourth in order which doth not precisely agree with the Sun For it exceeds by 4 times 11 minutes which every fourth year arises to 44′ Or to speak more precisely (a) Buliald Astronom Phololaic ed Par. 1645. l. 2. c. 3. p. 68. The Tropical year according to exact Computation is determined to consist of 365 dayes 5 hours 49′ 4″ 21‴ 3 ' ' ' ' which fals short of 6 houres by 10′ 55″ 38‴ 57 ' ' ' ' in every year Now if we compute to the present vulgar year of our Lords Incarnation 1659 These scruples will arise to 11 dayes 13 hours 58 min. 40″ 41‴ 3 ' ' ' ' Wherein the celebration of this Festivity ought to anticipate the 25 of December in our common Julian year and ought to be celebrated almost 12 dayes before our ordinary time As to which who is so ignorant as not to know that therefore the Pontificians do according to the Gregorian Emendation precede us by 10 dayes in their account which is called the New Style But they went no higher than the time of the Nicene Council in the correction of the year and so fell short in this point of the true time The reason why they went no higher I leave for them to give As for the celebration of Easter it is not unknown to such as are but moderately versed in Ecclesiastical History what stirs there have been in the Church in the 5th 6th and 7th Centuries c. between the Greeks and the Latines nay in our Brittain between the Scots and the Saxons as appears (b) Bede Eccles Hist l. 2. c. 2. l. 4. c. 5. l. 2. c. 22. by the Writings of venerable Bede The Christians studying to conform the time of its celebration to the season of the Jewish Passover What laborious Tables Calendars and Canons were framed by Victorius Hippolytus Anatolius Dionysius Exiguus and many others Whereby it comes to passe that this Festival does so vary every year according to that Sabhath which follows the full Moon next after the vernal-Equinoxe Whereas seeing the design of the Christians was therein to commemorate the time of our Lords Resurrection If they would have kept the exact time they should have considered what day of the year he arose and what time of the morning of that day as near as may be to Scripture and by the best Rules have found out the Sun's place exactly in the Zodiack and when the Sun did Return unto that point in every year to celebrate it accordingly (a) Lang. de Annis Christi p. 415. l. 2. c. 8. Langius a learned and laborious Calculator of Scripture-times hath stated the Resurrection of our Lord in the 4746 the year of the Julian period In the 4th year of the 202d. Olympiad the Cycl ☉ 14 of the ☽ 15. the Indiction 6. and on the 5th of April according to the Julian Calendar in the 33d year from his birth according to our common Computation The Aequinoxe in those dayes fell out about the 22 of March and so the Sun will be found in the 14 of Aries upon the 5th of April at noon in the Meridian of Jerusalem or to come nearer the point having examined it by Calculation out of the late corrected Tables I find the ☉ to have been in ♈ 13° 27′ 25″ in the noon of the Resurrection-day agreeing commonly with the 23 of our March By which in any good Ephemeris every one may judge how far the present Celebration of this annual Festivity errs from the Truth and consequently that of Pentecost which depends upon this But I have insisted too long on these things I shall conclude (b) Rom. 14.6 That he who regardeth the day saith holy Paul regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it As for these things as Paul (c) 1 Cor. 7.25 said in another case we have no commandment of the Lord. But of such as endeavour to conform themselves to Jewish Feasts the Apostle may say as of the Galatians (d) Gal. 4.10 Ye observe dayes and times and months and years I am affraid of you lest I have bestowed upon you labour in vain But in this point how far Ecclesiastical Sanctions have power and Authority over Christian liberty in matters of indifferency I leave to the decision of able grave learned and holy men But yet however whoso do incline to keep these times certainly they cannot but think their devotion and zeal to be much cooled by the false assignation of the time of their celebration Having thus briefly hinted at the principal Jewish Festivals I shall come to the second thing proposed in the beginning of this Section touching the various sacrifices wiâ—h their Appendancies Which that they did portend and presignifie the great and only satisfactory sacrifice of the Lord Jesus is granted by all sober persons any thing versed in the comparison of the two Testaments For so the Spirit of God testifies expresly concerning him when he is brought in by an Elegant Prosopopoeia speaking to the Father on this wise (a) Psalm 40.6 Heb. 10.5 c. 1 Pet. 2.24 Burnt offering and
by the infallible dictates of the Spirit of Grace who hath acquainted us that the antient Sacrifices did foreshew the grand and unspeakably glorious Offering of Christ For they all ceased at the Ascension of Christ which is the Argument of their being but Shadows that were to cease at the appearance of the Substance So doth the blessed Apostle Argue clearly in his Epistle to the Hebrews and out of him b Orig. p. 125. Homil. 3. in Levitic Origen and generally all both Antient and Modern that I have as yet had the Happinesse to peruse upon this Subject unlesse such as have drunk deep of the poysonous dregs of Socinianism All those carnal Ordinances for so the Apostle termes them were to continue only c Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the season of Reformation when their obscure conceptions should be cleared their crooked apprehensions rectified in the taking away of all those worldly and beggerly Elements in comparison with the Sacrifice of Christ who was the beginning of the new Heavens and the new Earth by the Substitution of a Gospel frame of spiritual Worship in the room of all those antient Ceremonies So that what was spoken by the Prophet Esay in the Name of God respecting the hypocrisie of the Jews in their worship may be now spoken positively of the very Worship it self since the Offering up of Christ to the Father a Isa 1.13 Bring no more vain Oblations Incense is an abomination to him the new Moons and Sabboths that is of the seventh day seventh year c. the calling of Assemblies he cannot away with it is iniquity even the solemn meeting Their New Moons and appointed Feasts his soul hateth they are a trouble to him he is weary to bear them This is the time even after the apparition of Christ in the flesh wherein God will cause to b Hos 2.11 cease all the Feast-dayes of Judaes her New Moons her Sabboths and all her Solemn Feasts When the c Dan. 9.26 Messiah shall be cut off not for himself the City shall be destroyed and the Sanctuary and he shall confirm the Covenant with many and shall d Vers 27. cause Sacrifice and Oblation to cease After the dissolution of the ancient Sanctuary when e Vers 25. Messiah the Prince shall build the walls of the New spiritual Jerusalem Then from the rising of the Sun even to the going down of the same the Name of God shall be great even among the Gentiles and in f Mal. 1.11 every place Incense shall be offered unto his Name and a pure Offering c. Then shall the people of God in the seven Asian Churches be made Kings and Priests by Christ unto God and his Father g Rev. 1.6 5.10 To whom be glory and dominion for ever and ever Now praier is not the more acceptable because within the Precincts and limits of a holy Temple But 't is the will of God that men pray h a 1 Tim. 2.8 every where lifting up holy hands without wrath and doubting God hath promised to gather i Isa 66.18 all Nations and Tongues to come and see his glory and they shall bring the Jews as an k Vers 20. Offering to the Lord even to to his holy mountain at Jerusalem l Isa 19.19 An Altar shall be erected to the Name of the Lord in the Land of Aegypt and the Lord of Hosts shall blesse saying m Vers 25. Blessed be Aegypt my people and Assyria the work of my hands and Israel mine Inheritance The Burnt-Offerings of a Isa 56.7 strangers shall be then accepted upon Gods Altar For his House shall be called a House of Prayer for all people The Gentiles shall come into the light of the Church and Kings to the brightness of her rising b Isa 60.3 6 7. The Dromedaries of Midian and Ephah all they from Shebah shall come and bringing Gold and Incense shall shew forth the praises of the Lord. All the Flocks of Kedar and the Rams of Nebajoh shall come up with acceptance on Gods Altar c Zeph. 3.10 His Suppliants shall draw nigh to him from beyond the Rivers of Ethiopia which place d Fulgent 2. lib. ad monimum p. 85. Bas 80. 1587. Fulgentius particularly expounds of spiritual Sacrifices e Zech. 14.16 17 21. All Nations and all the Families of the earth must go up from year to year to worship the King the Lord of Hosts and to keep the Feast of Tabernacles Every pot shall be holy and all that come to Sacrifice shall seeth therein Then shall the f Mal. 3.4 1. Offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old after the Messenger of the Covenant should be come into the Temple of his body when the Aaronical Priesthood g Hebr. 7.12 should be dissolved and a change made of the Law Jerusalem the holy City shall never be more a singular place to h Joh. 4.12 worship in Nor Jewish Feasts the Seasons for they shall i Gal. 4.9 10 c. be disannul'd Neither shall Sacrifice properly and strictly so called be ever any k Heb. 10 2 more offered to God as gratefull and acceptable For we c Heb. 13.10 have now an Altar to eat off which they have no right to who serve the Tabernacle The Priests of old offered up the souls of irrational creatures But now the case is altered saies m Pie Mirand Tom. 1. p. 54. Mirandula For Michael our Prince and Priest doth offer our rational souls to God His Majesty will not be so served now as in former times he expects we should now serve and worship him n Joh 4.23 in Spirit and Truth a Col. 2 17. In Spirit without Ceremonies and external typifying Ordinances In Truth without Shadows The Jews presented God carnal Sacrifices with spiritual significations annexed to them and couched under them We must give unto God spiritual services apart from the b Act. 15.10 unsupportable yoke of numerous Ceremonies c Rain against Hart. p 491 493. They are not to be endured in Gods worship They savour of a Jewish carnal childish spirit It 's commonly observable that those of a Popish strain and temper that are highly rigid and severely tenacious of multitudes of Ceremonies in Gods service either deduced from some among the Jews or others among the Heathens and blended together with some new inventions of their own innovation are usually remiss in holy and close walking with God and are the greatest persecutors of the Saints as we see at this day in the Popedome Paul d Gal. 1.13 14. when most zealous of the traditions of his Fathers then persecuted he the Church out of measure and wasted it It 's a manifest sign of mans departure from uprightness e Eccl. 7.29 when he seeks out many inventions This being then evident that after the coming of
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
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
the Camp or without the precincts and limits of the Temple which the Apostle explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expresse termes As the bodies of the Beasts e Heb. 13.11 12. were burnt without the Camp so Jesus also suffered without the gate even upon Mount Calvary And therefore those that will stand to the Levitical Law can have no share in Christ according to the Apostles Argument drawn from the peoples having f Heb. 13.10 Weem vol. 3. p 66. no part or share in that Sacrifice which was burnt without the Camp After the Priest had ended those services he puts on his linen cloathes washes his flesh a Lev. 16.24 in the holy place and puts on his own gorgeous raiment and appears to the people in his rich attire This might signifie the death buriall and resurrection of Christ His death by the putting off his inconspicuous vestments His buriall by the washing and continuing for a while hid and obscured in the holy place b Act. 9 37. To wash the body after death was the manner of the Jews preparation for its Sepulture His coming forth with glorious rober shewed his resurrection when he rose out of the grave with his glorious body These things I dare not press but mention them only allusively with submission When these Solemnities of expiation were finisht then the c Lev. 16.3 5 24. High-Priest offered up the two burnt Offerings one for himself the other for the people after sin was fully expiated then they present their Burnt-Offerings which were wholly burnt upon the Altar except the skin whereof I spake before and signified the dedicating of our souls wholly to God in the newnesse of life and holy obedience Our blessed Lord was a whole Burnt-Offering he came to do the will of God fully in his compleat obedience He offered up himself to the Father in all waies of compleat righteousnesse and so should we d Rom. 12.1 present our bodies a living Sacrifice holy acceptable to God which is our reasonable service These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Apostle citing the Psalmist speaks in the name of Christ e Heb. 10.6 c. Sacrifice and offerings thou wouldst not but a body hast thou prepared me In Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the Book it is written of me to do thy will O God Above when he said Sacrifice and Offering and Burnt Offerings and Offering for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy will O God Our Lord Jesus saw that the Scribe answered f Mark 12.33 34. discreetly when he said To love God with all the heart and with all the understanding and with all the soul and withall the strength and to love the neighbour as himself is more then all whole Burnt Offerings and Sacrifices The persons that burnt the two Sin-Offerings without the Camp and the other who carried the Scape Goat into the Wildernesse were to wash their cloathes and bath their flesh in water before they could be admitted into the Camp again To shew that though we by our sins are the crucifyers of Christ yet we may be received into favour if baptized and washed in the Name of the Lord Jesus and afterward be admitted into the communion of the faithfull So the Apostle Peter tels them who a Act. 2.23 by wicked hands crucifyed and slain the Lord of life yet if they b Vers 38. did repent and were baptized in the Name of Jesus Christ for the remission of sins they might receive the gift of the Holy Ghost Thus was the great work of this reconciling day finisht the sins of Priest and people pardoned the Holy place Altar and Tabernacle purifyed through the blood of sprinkling So God in the day of our Lords most meritorious death was in and through him c 2 Cor. 5.18 reconciling the world unto himself not imputing their transgressions to them To conclude It was in this glorious day as I mentioned in the fore-going story of this service that the Trumpets were blown for the year of Jubilee to d Isa 61.1 2. signifie that the Spirit of the Lord was upon Christ the Lord anointed him to preach good tydings to the meek he sent him to bind up the broken-hearted to proclaim liberty to the captives and the opening of the prison to them that were bound To proclaim the acceptable year of the Lord e Zech. 9.11 and by the blood of the Covenant to send forth his Prisoners out of the pit wherein is no water Behold f 2 Cor. 6.2 3. now is the accepted time behold now is the day of salvation 3. Of the Trespasse-Offering Hitherto let it suffice to have spoken of Sin-Offerings and especially concerning the great and pompous day of expiation The next that follows is the Trespasse-Offering of which I shall only say thus much that as thereby there was an atonement and reconciliation made for more gross and hainous sins the Law and manner about the Sin-Offering and the Trespasse-Offerng being all one in the main we may observe that the greatest sins for which God is pleased to grant repentence are pardonable through the blood of Christ Only as under the Law there was no Offering for sins of presumption such persons must die themselves and their own blood must lie upon them So under the Gospel presuming sinners are under a most dangerous state especially if they presume to sin against the holy Spirit a Heb. 10 26 27. For if we sin wilfully after that we have received the knowledge of the truth there remains no more Sacrifice for sins but a certain fearfull looking for of judgment and fiery indignation which shall restroy the adversaries c. He that despised Moses law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden underfoot the Son of God and hath counted the blood of the the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace b Mat. 12.32 For whosoever speaketh against the Holy Ghpst it shall not be forgiven him neither in this world nor in the world to come Having thus briefly glanced upon this I come next to speak some words about the Peace-Offering 4. Of the Peace-Offerings The Causes of the Peace-Offering are at large recited Chap. 5. of this Treatise I shall only spiritualize some things about them and so conclude In this Sacrifice principally were the joyfull Feasts exhibited For usually they were divided into three parts or Portions the first part was Gods who is the great Peace-maker and makes a c Psal 50.5 Covenant with his people in this Sacrifice Another was the Priests as a reward of his service and to shew his communion
forced and compelled nor in the least measure oppressed When the godly Magistrates of the Nation do cause the Laws touching that ancient Free gift and Donation granted by their Ancestors to be put in execution for the Supreme Magistrate is Custos utriusque Tabulae and doubtless may as godly Hezekiah did 2 Chro. 31.4 command the people that dwelt in Jerusalem to give the portion of the Lord's Ministers that they might be encouraged in the Law of the Lord. So that there was not of late even in the times of the Bishops one peny but that which was called the Easter-offering that was paid of 2d a piece out of the peoples purses which is now generally fallen with the late Hierarchy Insomuch that what people will give freely to such with whom they are in Communion and Church-Fellowship is wholly left to their Christian love and zeal to the Ministry and Ordinances So that if men throughout the Nation generally were left to their own Free-wills unless it be for such whose hearts the Lord hath touched with ardent affections and tender love to his Sanctuary if the godly Civil Magistrate did not interpose for the conservation of the Rights of Ministers the generality of the carnal formal and ungodly people who hate a sound soul-searching and convincing Ministry and are by the conscientious and faithful dispensers of the Word by reason of their scandalous sins justly kept off from ruining their own souls in eating and drinking their own damnation by receiving unworthily at the Lord's Table they would be so far from contributing freely and liberally to the maintenance of such a Sound Holy and Godly Ministry as that they would generally deny to render those very Dues to which the people can never in any Justice lay the least Claim to as being by a Deed of Gift past over to the Ministry by our Zealous Fore-fathers in the first Plantation of the Gospel and since established by so many strong and binding Laws But there are still some persons who I charitably hope would not foster and cherish in their breasts any obstinacy and opposition against a faithful holy able and sincere Ministrey that yet do fly to the examples of the Apostle Paul who that he might not be chargeable to the Churches 1 Thes 2.9 would rather work with his hands and think it a fit president for Ministers to use some calling whereby to get their livelihoods To whom I would reply in the spirit of meekness and soberness First That the Apostles needed not to study they had the gift of Tongues and utterance they had an extraordinary measure of the Spirit of God poured out upon them in the day of Pentecost Acts 2.4 they had the gifts of miracles to conciliate and gain Authority to their Doctrine where ever they came and the revelation of the mysterie of grace clearly manifested to them whereas now such extraordinary gifts being ceased Ministers must give attendance to reading to exhortation to doctrine they must meditate on these things 1 Tim. 4.13 15. and give themselves wholly to them that their profiting may appear to all which work if they conscionably perform looking at the injunction of God and the profit of souls they will finde little time to spend in outward vocations and businesses of the world which take off the edge of the affections from spiritual things and put them out of a prepared frame for Gospel services unless they were sure to enjoy infallibly the presence and anointing of the Holy Spirit in an extraordinary manner unto the several emergencies of their duties I doubt not but godly Ministers if they had such eminent and miraculous assistance which the primitive times enjoyed for the performance of their incumbent services in the Gospel they would be content to betake themselves to such moderate imployments in Trade and Merchandize as whereby possibly they might attain to some good estates by the blessing of God as well as others they being generally no more destitute of parts then other men if this were the minde of God and the rule of the Gospel But secondly The state of the Churches in the Apostles times was generally poor and mean and not able to contribute to their necessities The Apostle doth frequently complain of the poverty of the Saints and acquaints us that not many mighty not many noble were called Rom. 15 26. 1 Cor. 19 1 3 2 Cor. 9.12 Philem. v. 7. Hebr. 6.10 1 Cor. 1.26 If any Gospel-Minister should in this case deny to set himself to some labour or work and still press upon the peoples pure necessities he would then not walk as he had Paul for an ensample But blessed be God there are thousands that have given their names to Christ in England who enjoy such splendid and ample patrimonies that they might easily take off from the poorer sort any burden and yet sufficiently maintain their Teachers if there were no stated and legal maintenance and not necessitate them to work in callings to the great dishonour both of themselves and the Gospel in these times Such are to be charged from God that they be not high-minded nor trust in uncertain riches but in the living God 1 Tim. 6.17 18 19. who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life But alas it is to be feared that there are many great ones whose case is sadly to be bemoaned and lamented over that spend far more annually in the maintaining of Faulconers and Huntsmen to say no worse then they expend upon pious uses The Lord lay not their sin unto their charge How far are such persons from the temper of the primitive Saints in the Apostles days who mutter and grumble at the present condition of the Ministrey which at this day is generally so low and mean that their very Ministrey is almost brought into contempt and reproach among the wicked and prophane spirits of the vulgar The state of the Church of Christ before Constantines days was generally under persecution and afflicted in most places with deep poverty then indeed there was a necessitous duty lying upon the Ministers to take some care for their Families or else they would prove worse then Infidels Such persons who insist so warmly upon this point of Ministers working according to the example of some of the Apostles for it seems all did not excepting Barnabas and Paul 1 Cor. 9.6 others did forbear working I would wish them to look to their duty likewise to follow the example of the Primitive Saints for the same rule in all equity bindes them on the other side For Acts 4.34 there was none among them that lacked For as many as were possessours of lands or houses sold them and brought the prices of the things that were
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
of eight years But yet says one he gives in some couchant expressions whence we may gather that he did not build all the body of the covered Temple anew but perhaps raised it higher adorned and beautified it with many rare Porches and other external buildings As to this point at present I shall enter no contest though to me it seems very evident from cap. ult Of his 15. book that Josephus doth directly assert it from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That taking away the foundations he did substitute others in their room upon which he raised the Temple and then in the following words plainly declares both the length and height of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for its length 100 cubits and in height 20 more that is above 100 being 120. in all But how this will stand with the assertion of the Prophet Haggai Hag. 2.9 that the glory of this latter house speaking of Zorobabel's Temple shall be greater then the former Why Because in that house the Lord promised to gâ—ve peace which is plainly spoken of Christ Luk. 2.14 Hieron in Hagg. 2. Vol. 6. p. 279. who brought peace upon earth especially seeing the word in the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the 70. translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Paguine and the Vulgar Latine as we have it and the ancienter of Jerome himself in his own works set forth more purely it is turned by Novissima the last House Hag. 2.7 Mal. 3.1 and so the word will bear it But not to lean upon any versions the seventh verse speaks plainly that therein the glory of that House should consist and excel that other of Solomon's because the desire of all Nations should come and fill that very House with glory which by the Jews themselves is interpreted of the Messiah This as it is a most strong Argument against the Jews to prove that the true Messiah is long since come because that Temple is long since ruin'd so it seems also to evince that Zorobabels Temple should not be pull'd down before the coming of Christ for how could he come into that very Temple if it were pluckt up by the very foundations as to its self and all its Buildings and another more pompous built by Herod before Christ appeared in the flesh Besides the Jews who had little reason to maligne the glory of Herod Joh. 2.20 as a great Benefactor to and adorner of their land with sumptuous Buildings do plainly reply to our Lord concerning the Temple then extant in his days that it was 46. years in Building whereas Herod's by the testimony of Josephus was but 8. Casaubon in Baron execr 13. num 38. p. 203. This I leave to be solved by others as Tarnovius and Chemnitius cited by him who think that the same Temple stood in its entire body but sumptuously repaired and adorned by Herod with great magnificence Insomuch that Josephus and the Jewish Author of the Codâ—â— Middoth do seem to ascribe it wholly to K. Herod So likewise Tacitus in the fifth book of his Histories Tarnov in Joh. p. 223. cited by L. Empereur seems to manifest That the Temple which Pompey invaded and Titus destroyed were the same Although that learned Author in his Comment on Middoth thinks that Herod did build one anew from the very foundations Tacit. l. 5. Hist p. 626. Edit Lugd. Bat. 1640. but because it was done with the free consent of the Jews to whom he makes an Oration extant in Josephus and for as much as the old materials were used in the frame of the work they still counted it one and the same Temple with the former of Zorobabels and with him the learned Primate agrees Usser Anna. part 2. Lat. p. 516. Though the former speaks in conclusion somwhat dubiously in these words Non dest tuuntur argumentis qui asserunt Templum ab Herode non de integro exâ—ructum sed immutatum auctum veteri conservaâ—o fuisse They want not arguments who do assert the Temple not to have been wholly built anew by Herod L'Empereur praefat in Middoth p. 20. but changed and augmented the old being conserved But leaving this to the fuller disquisition of others we are sure that the last Temple by who ever it was built was destroyed by the Roman Army of Titus who was that Prince prophesied of by Daniel that should come and destroy the City and the Sanctuary the end whereof should be with a flood and unto the end of the War desolations were determined Dan. 9.26 Sacrifice and Oblation was then utterly to cease when the over-spreading of abominations should make all desolate v. 27. even till the consummation and that which was determined should be poured upon the desolate when the ships of Chittim should afflict Eber Num. 24.24 and he should perish for ever when God brought a Nation from far Deut. 28.49 v. 53. Greg. Thol Hist Mir b. Vol. 2. p. 167 ex Babylon Talmud Ezek. 11.23 from the end of the Earth as the Eagle flyeth even under the Banners of the Roman Eagle a Nation whose Tongue they knew not and of a fierce countenance so that they should eat the fruit of their own bodies by reason of that strait siege wherewith they should be girt in all their gates A Prophesie most fully accomplished in the days of Jerusalems final ruine as is wofully and sadly related by Hegesippus and Josephus then the ten miracles finally ceased such as the Jews usually relate concerning their Temple Then the glory of the Lord indeed departed fully from the Temple and stood upon Mount Olivet on the East side of the City the place from whence Christ our Lord ascended up into heaven to shew to us that upon Christ's Ascension that all the glory of an external Temple was then consummated and fully ended Of these and the like matters I might have enlarged copiously But when I reflect upon the Title of this Treatise which leads me to speak only of the Temple of Solomon that being finished manum de Tabula my poor labours must also receive their period which I humbly commit to the blessing of God whose gracious hand hath enlarged my life through his abundant mercy to arrive at length to the conclusion of this present work for which with all adoration of the Divine Majesty I give most humble and hearty thanks to his holy name and freely submit my self and all my endeavours to the iudgement of pious learned candid and ingenious breasts Only for a peroration of the whole work give me leave to observe the admirable fulfilling of the Prophesie of our blessed Lord concerning the irreparable ruine of the last Temple which although Julian the Apostate Emperour endeavoured with all his might to enervate and invalidate yet his designe by the most just judgment of God could never take effect Two witnesses whereof I shall alledge the one of a heathen the
being attested by grave and sober Authors that lived not far from the times wherein it was acted One having declared briefly the sum of the story Chrys ser 2. contr Jud p. 334. vol. 6. edit Savil. goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now says he if you come to Jerusalem you will see the foundations naked and bare and if you ask the reason you shall hear none but this story and of this matter we are all witnesses A.C. vulg 363. for these things hapned in our own age not very long since But Julian that great and subtile enemy of the Christians presently upon this went on his expedition against the Persians and there felt the direful weight of Gods judgements upon him for those and other his enormous crimes acted against the Truth Happy were it for the Jews could they but discern the strong and marvellous actings of Providence against them when designing the re edification of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 337. ibid. saith the former Author in his third Oration against them For once twice and thrice under Hadrian Constantine and Julian they attempted it but were beaten off the two former times by the Roman Souldiers the last time by fire flashing from the foundations They have formerly talked of a third Temple under the Messiah Their discourses are accomplished at this day but in a spiritual way which they poor souls cannot yet discern while the vail of Moses is upon their hearts 'T is the Temple of the Church wherein Christ delights to walk Let us who upon their casting away were reconciled to God Pray for their resurrection from the dead that so the blindeness which is hapned unto Israel Rom. 11.15 Vers 25 until the fulness of the Gentiles be come in may be visited with the Day-spring from on high that even to them the Deliverer may come out of Zion Vers 26. Hos 3.4 5. to turn away ungodliness from Jacob that they who have continued many days without a King and without a Prince and without Sacrifice c. may seek the Lord their God and David their King and fear the Lord and his goodness in the latter days Rev. 21.1 That so both Jew and Gentile having one Shepherd and one fold may worship him in the New Jerusalem that cometh down from above 3 Pet. 3.13 wherein dwelleth righteousness when the New Heavens and the New Earth shall be manifest where there is no Temple to be seen Rev. 21 22. For the Lord Almighty and the Lamb are the Temple of it Aristot Rhet. l. 1. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The Index An Alphabetical Index of the chief Matters handled in the foregoing Treatise A. AAron's Rod. 61 What it noted 264 c. Accursed are dedicated things 108 Adamant a precious Stone in the Breast-plate 302 Adarconim what Coine 2 4 Aethiophians of Africa mistaken for those of Arabia 154 241 Agate a precious Stone in the Breast-plate 303 Alkermâ—s of what made 294 Almond Rod what 265 Almug-Trees 52 Altar its name whence 282 Altar of Brasse 70 What it noted 281 Altar of incense 62. 64 What it noted 273 Altar to the unknown God 247 America discovered of old 224 Amethyst a precious Stone in the Breast-plate 304 Ammoniack-Gumme 270 Angels noted by Cherubins 259 Their Communion with Saints 230 Annual Festivals 112 Apollo whence derived by Plutarch 251 Arabia famous for frankincense 271 Araunah's threshing flowre The place of the Temple 2. 15. 184 What it cost 3 Arke of the Covenant 59 Mysteries thereof 254 Removals from place to place 252 What wood it was made of 253 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus whence derived and what measure 109 Asuppim Gates where 52. 102 B. BAlsame 317 Bases of the 10 Lavers 79 Bath what quantity 109 c. Bdellium what 261 Beasts 4 in the Revelations 5. are Angels 258 259 Bells on the Robe of the Ephod 88 What they signified 293 Beryll a precious Stone in the Breast-plate 305 Birth of Christ in September 323 Bishops and Elders the same 289 Blew in the Ephod what 294 Blindness what Spiritually 286 Blood of the eating thereof 236 Bonnets of the Priests 88. 313 Book of the Law 259 Bowls of the Candlestick 277 Branch in Scripture for Christ 264 Branches of the Golden Candlestick 277 Brazen Pillars 68 Scaffold 71 Sea 73. 74 What it denoted 283 Bread on the Golden Tables 275 Breast-plate of Judgement 89 Imitated by Heathens 310 What it denoted 299 The Stones in it 307 Breeches of the Priests 88 What they noted 289. 294 Bullocks offered 114 Burial in Churches when came up 246 Burying places of old without the Walls of Cities 245 Burning of Sacrifices what it noted 114 Burnt-offerings 114 Spiritualized 336 338 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 284 C. CAkes 1â— on the Golden-Table 276 Cakes Oyled for the meat offerings 123 Calamus Aromaticus an ingredient of the Oyntment 317 Candlesticks of Gold 66 Their fashion 278 What they noted 277. 279 Carbuncle a precious Stone in the Breast-late 301 Cassia-lignea in the Oyntment 317 Causey to the King's House 52 Cedar its excellency 218 Of what Use 173 Lepers purified with it 121 Censer of Gold 61. 63. 269 Ceremonies of Old were Types of Gospel-things 176 Chambers annext to the Temple 30 In the Courts 57 what they note 242 Chemosh the God of Ammon whence 152 Cherubins two upon and two near the mercy-seat 60 What they noted 257 Of what shape 256 On the inside walls of the Temple 58 What they signified 229 Chief-Priests 91 Christ mediates like a Prince 314 1 Chron. 6.10 opened 146 Cinnamon an ingredient of the Oyntment 317 Cities of the Priests and Levites 128 Their Fashion 130 Cloven tongues sitting on the Apostles 187 Coats for the Priests 88 What they signified 290 Colour varied by light 310 Compasse of the outward Court 45 Corner-Stone Christ 195. 201 Covers of Gold for the Incense-Cup 274 For the Shew-bread 274 Courses 24 of Priests 92 Of Singers c. 98 Courts of the Temple 35 c. What they signified 238 Crassus his going into the Temple boded his ruine 248 Crook-backt perverse 287 Crown of Gold on the High-Priests head 90. 313 What it signified 314 Of the King of Amalek what it weighed 5 Cubical form of the Oracle what 232 Cubit of what Length 16 Cymbals Instruments of musick in the Temple 96 D. DAvids gifts and preparations for the Temple 3 Daylie service 111 Spirituaâ—ized 320 Dedicated gifts to the Temple 3 Dedication-Solemnity 136 Destruction of the Temple 364 Diamond a precious Stone in the Breast-plate 302 Dishes of Gold for the Shew-bread 274 Doors of the Oracle what it noted 233 Of the Sanctuary 22 What it signified 315 Dove what it noted 325 Drams Hebrew Coines how much 2 Drink-offerings 126 What they noted 341 Dwarf what spiritually 287 Dyal of Ahaz 160 E. EArth's roundnesse hinted in