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
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
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
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
vast Ocean of Learning perceive their own knowledg to be equally boundless with the natures of things which have no shoars now in our lapsed estate to terminate the Intellectual vision and therefore usually of all others are the most modest and sparing in their censures when as mean spirits that sit in little Cock-boats upon narrow Rivers can easily spy Banks on both sides on the right hand of spiritual mysteries and on the left of humane Learning being generally most confident of their own attainments and like shallow Brooks make the greatest pratling Noble minds that can engrave an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the golden Ring of Sciences are usually of the calm and milde temper of Archimedes 'T is for Doggs to bark and Swine to mire it when as generous spirits well ballanced in their Morals can trample upon aspersions as low things and count it a matter below a Heathen to return them But hoping that the excellency of the Sacred Mysteries lodged within these Palaces will attract all sober persons possessed with a serious frame of spirit to take delight in waiting at the posts of Wisdom and beholding the beauty of the King of Saints when held in his galleries while the Spikenard sendeth forth the smell thereof 2 Chro. 7.2 For such I desire to pray most ardently That as the glory of the Lord did in ancient times fill the Temple at its Dedication so the same Divine presence may constantly reside in the Temples of their hearts and give them radiant conceptions of these Divine Mysteries in the enjoyment of Gospel Ordinances where his Majesty holds sweet Communion with his people There was of old a Wall of separation intercepting between the soul and God but now through the blood of that glorious Sacrifice offered up once for all there is a way paved for us into the Holy of Holies A vail of Ceremonies once darkned the glorious light of Free Grace Cant. 2.9 but now 't is rent in sunder Christ of old stood behinde the Wall he look't through a window of the Temple and the Lattices of ancient Rites but now he sheweth his face more fully and more gloriously Then was the night of Ceremonies and Shaddows but now 't is spent Rom. 13.1 nay the dawning of the day hath opened its ruddy Countenance in a full view of Grace Erasm in Jerom. Tom 1. p. 35 The Sun of the Gospel hath long stood still in the Meridian on this famous day of our glorious Joshua who hath led his Church into the Land of Canaan and the Lord grant it may never go down till all his enemies are made his foot stool Of the old Temple we may say as our blessed Lord to his Disciples when viewing the stately stones thereof Arise Let us go hence for a greater person then Solomon is here a more glorious Temple is now made manifest coming down from God out of Heaven THE TEMPLE OF Solomon CHAP. I. The first Chapter containes the Proem or Porch to the main Body of this Treatise Wherein are exposed to view the famous Preparations for the Structure of Solomon's Temple DAvid being anointed King by Samuel the Prophet at Bethlehem and therefore secretly maligned and afterwards openly prosecuted by Saul fled in the time of his distress to the Prophet of God dwelling then at Najoth in Ramah and privately resided with him Sanctified afflictions 1 Sam. 19 18. enhance Spiritual Devotion which being managed by a divine and a holy Prophet many times produce according to the person's quality noble and heroick designs for the glory of God such a one probably suggested by Samuel was this Whereupon they consulted together at Najoth that when David came to the Kingdom he should remember his Vow in distress to build or at least to prepare all materials for the erecting of a glorious Temple for Gods name in the City of Jerusalem We find these good men laying heads and hearts close together in the contrivement of all things even to the very Porters that were to watch in the gates of the Temple and reckoning them up by their Genealogy in their several Villages 1 Chron. 9.22 To this Building we read that Samuel afterwards was a principal Benefactor and set down by name in the first Book of Chronicles Chap. 26 2â— Nay we find Saul the son of Kish not wanting in dedicating some Treasures to this house of God After them mention is made of Abner the Son of Ner the Captain of King Sauâ—'s Host and Joab the Son of Zerviah Captain of King David's Hosts good patterns for Souldiers nay the chief of the Fathers also and the Captains of thousands and hundreds all dedicating some of their spoils won in Battails to maintain the house of the Lord. But above all King David bears away the Crown in this sacred business bestowing vast and honourable gifts towards its lustre and beauty What this King did the Scripture doth largely enumerate and God most kindly and favourably accept 2 Sam. 24 24· 1. The first and main thing he did yea the groundwork of all was the Purchase of the place being the Lands and Possessions of Araunah the Jebusite at the particular direction of God himself by the mouth of the Prophet Gad. Happy that threshing-floor that was turned into an Altar to dedicate First-fruits to God Happy that Husbandman whose common field was turned into holy Inclosure and happy those Oxen that worn out in honest labour do at last dye Martyrs in holy flames and happy that Jebusite that 's converted into a true Israelite O happy that Mountain that once being a Fortress of the Lame and Blind Idols of the Pagan Canaanites shall become the Temple and Palace-Royal of Jehovah Jiereh 2 Sam. 5.6 8. the living and the seeing God Gen. 22.14 Isa 2.4 Mic. 4.3 2 Sam. 24.22 Those times are pronounced blessed when Swords shall be beaten into Plough-shares and Spears anvilled into Pruning-hooks But more happy sure are these when Plough-shares shall be turned into Fire-pans Pruning-hooks into Censers when Plough-boot and Cart-boot shal be consecrated Wood to burn upon Gods Holy Altar But did David serve God with that which cost him nothing No sure He paid a sufficient price even fifty shekels of silver which together with the succeeding sums that I may reduce to our English value it 's necessary to preface in a few words concerning the Hebrew Coins and their Divisions In brief then 20. Gerahs make a shekel 60 shekels one maneh or pound 50 manehs or 3000 shekels one Talent one hundred drams or Adarconims are equivalent to 60 shekels or one maneh or pound if you compare 1 Kin. 10.17 and 2 Chron. 9.16 together As to the shekel I 'le speak a little both to its figure and value and first as to the figure the chief face of it had inscribed about the Pot of Manna these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekel of Israel The second or reverse had Aaron's
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
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
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
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
originals of springs and fountaines Whereas on the other side the more dry exhalations being contained within such compact parts of the circumambient earth as do not easily yield channels and passages for their transpiration even as it is in ovens well stopt do in length and continuance of time as it were bake together into that firme solidity which we see in stones being also by new ascending vapours continually increased more and more Now hence it is that generally there is found plenty of waters in all mines and quarries which being of near kind to the lapidescent quality by which stones are generated do supply the veins of those quarries with constant moisture thereby assisting them against that gritling friability which exposeth them to corruption when taken forth of their native places As to the point in hand craving a favourable permission at the hands of the learned to speak in an allusive way In like manner the Lord Jesus is not only a solid rock but a living rock a rock that hath a fountain of living water in it and (b) Exod. 17.6 Num. 20.11 flowing from it He is that spiritual living rock which (c) 1 Cor. 10.4 followed the Israëlites in the wildernesse so called by a metaphor taken from living creatures that have a loco-motive faculty In which place the Apostle is to be understood of the water which issued forth of the rock that in a constant stream flowing from it [d] Mede Vol. 1. p. 558. followed them in their several mansions as they passed through that howling wildernesse The first time that we read of water issuing out of a rock was at Rephidim their 11th mansion which satisfied their thirst and extinguished their present murmurs Now it 's evident that the water came gushing forth out of a rock in [e] Deut. 9.21 mount Horeb [d] Exod. 17.6 and yet that mountain is the place of their 12th station at which place also the Law was given and the powder of their golden [e] Deut. 9.21 Calf was cast into the brook of water that descended out of that Mounâ— But herein Bellonius in his Itinerary observations who carfully searched those parts doth help us in that he acquaints his Reader that in this wildernesse of Sinai there is a large tract of mountaines called by the same name extending themselves a great length and in one place arising into two craggy tops like Parnassus in Phocis one whereof is called Sinai particularly giving denomination to the wildernesse and the other Horeb by both which the range of hills are promiscuously and interchangeably calld He relates also that at this day there is a â—ill of water sliding down from that hill which whither it be the same that was opened by Moses at Gods appointment who can tell But we see by Scripture that the water which Moses fetcht out of the rocky mountain of Horeb for the people in Rephidim the 11th station is recorded to have drunk-in the golden powder of their image in the 12th station which stations possibly might be but little asunder But if Alush the 10th station should be Ptolomies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jerom's Elusa in his Hilarion or if Rephidim should be Ptolomies * De bell Jud. l. 5. c. 14. ser Ruff. p. 903. Josephus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Massah his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there will prove a very great journey for the Israëlites to march before they came from that side of the Sinai mountaines westward whence the water flowed to the great and ragged rock where the Law was given in their 12th station All which I have hitherto suggested a little to further the sense of that place of Paul before-cited which according to the insinuation of our Reverend translators adding them to followed seems to carry this sense That a stream of waters from the first smitten rock followed them in that dry sandy and barren desert to refresh the congregation of Israel But to let that inquiry passe at present we are sure that our blessed spiritual rock the Lord Jesus doth supply the living stones of his building with living water flowing from his blessed side Who though taken out of the Quarry of humane nature and placed at the bottome of the sacred building of his Church is inspired with a divine vitality and hath received this gift from the Father (a) Joh. 5.26 to have life in himself and to communicate of this life unto his members (b) Joh. 10.10 that they may have it more abundantly On this living rock as on the head of the corner is the Church of God founded and all the members do come to him as lively stones so called by Peter in the forecited place by reason of a new forme life or vertue infused into them and flowing from their union with Christ Therefore is it that we read in the Prophet Ezekiel that from under the (c) Ezek. 47.1 threshold of the Temple even from this foundation-stone there said that holy man of God did see in a vision waters issuing forth in great abundance which are to be interpreted of the Spirit which Christ after his departure out of this world (d) Joh. 7.39 would send down among his Disciples So that these Temple-stones being drawn out of the (e) Isa 51.1 pit of nature and hewn by a gracious hand out of the old rebellious rock of Adam are become (f) Ezek. 11.19 36 26. fleshy and living stones and are situated upon Christ the grand foundation of his Church Who though they have most happily lost that native vitality unto sin which cleaved to them in the quarry of corrupt nature yet now by their implantation into Christ receive a new and spiritual life The stones which Deucalion and Pyrrha cast over their heads after the great deluge are called by (g) Comment in Iliad 1. Romae 1550. Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickened or enlivened stones The weaving instruments also feigned by Homer to be made of stone whereon the Nymphs did make purple webs within their cave are expounded by (h) De antr Nymph Romae 1630. Porphyry to be meant of bones and flesh which by these goddesses were framed into living bodies in that Den which mystically represented the Universe But yet allowing these fables or at least the truths shadowed by them the stones spoken of are animated only with humane or mortal life whereas the stones that we are treating of which are laid upon Christ and fixed in him the head of the Church do receive from him a life which is spiritual and eternal Seeing then the Lord Jesus only is the foundation-stone of the Churches welfare both in grace and glory which God hath laid in mount Zion at the bottome of this sacred building let us esteem it a vain thing to seek him in any place upon Earth but in his Temple the Church wherein he dwells and converses with his people by his Spirit
Characteristick oâ— the Grand Antichrist to be this that as (d) 2 Thes 2.4 God he sits in the Temple of God under the Gospel times Lording it over the Church and usurping the seat of Christ In fine giving Instructions to young Timothy by an excellent Epistle he tells him the end of his writing was that he might know how to behave himself in the (e) 1 Tim. 3.15 House of God which is the Church of the Living God Other places might be added but these may suffice for the present purpose To which as a Coronis let me subjoyne a passage out of the Learned Jerom to the same effect censuring such as doted too much upon material Temples and were too superstitiously addicted to Pilgrimages unto the Holy Land (f) Ad Paulinum Tom. 1. Epist 13. Qui dicunt Templum Domini Templum Domini audiant ab Apostolo Vos est is Templum Domini Spiritus sanctus habitat in vobis de Hiersolymis de Britanniâ aequaliter patet aula coelestis They that cry The Temple of the Lord The Temple of the Lord let them hear the Apostle Ye are the Temple of the Lord and the Holy Spirit dwelleth in you The Court of Heaven is open to them that dwell in Britain as well as at Jerusalem To conclude I shall add the worthy advice of Gregory Nyssen which he gave to such as conceited some excellency and rare merit or the attainment of some more then ordinary accomplishment if they took but a journey to Jerusalem (g) Greg. Nyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum not Molinaei Hanov. 1607. p. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But forbearing the transcript of the Greek I shall give it in English as follows Let not therefore our Example offend any but let our perswasion rather find Credit because we give counsel about those things which we have seen with our eyes For we both before we came to that place and since also have confessed Christ to be the true God neither is our Faith either lessened or encreased by it We knew the assumption of the humane nature from the Virgin before we saw Bethlehem And we believed his Resurrection from the dead before we saw the Sepulchre and we have confessed his real Ascention into Heaven before we saw the mount of Olives But this profit onely have we reaâ—ed by our journy to know by comparison that our holy things are farre beyond these external places Wherefore you that fear the Lord praise him in the places where ye live For change of place doth not effect a nigher approaching unto God but where ever thou art God will come to thee if so be the habitation of thy soul be found to be such as that the Lord may dwell and walk in thee But if thy inner-man be full of wicked thoughts although thou wert upon Golgotha although upon mount Olivet although thou wert under the moniment of the Resurrection thou art as farre from the receiving of Christ into thee as they that acknowledge not the first principles Perswade therefore O Beloved the Brethren to undertake a pilgrimage from the Body unto the Lord and not from Cappadocia unto Palestine Having thus treated in general let us now descend to some particulars and in the first place crave leave to speak concerning the stately stones of the Temple which were laid in the side-walls of the Sanctuary concerning which it is the common opinion that they were of pure white polished marble denoting the beauty preciousness and durability of the Saints The Lowest rank of stones which were more immediately laid upon the Foundation before spoken of are conceived to represent the Prophets Apostles and Ministers of the Church For as in the new Jerusalem the spirit of God expresly saith that the (a) Rev. 21.14 12 Foundations of the City-wall had written on them the names of the 12 Apostles of the Lamb So likewise in the holy Mystical Temple we read that the Saints are built upon the (b) Eph. 2.20 21. Foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone So that although the Lord Jesus be the maine and principal Foundation of the Church and all its members whether Ministerial or others Yet the Officers of the Church being compared with those that are to be taught and instructed in the Principles of Faith are termed Foundations also that is Doctrinal not the essential and real Foundation of Saints acceptance with God Such is Christ Jesus onely We shall read therefore the Apostles to be termed Builders in respect to Christ the chief Foundation So Paul compares himself to a (c) 1 Cor. 3.10 wise Master Builder and then according to that Metaphor the several (d) Heb. 6.1 Fundamental Points of Faith may be compared to the principal stones in the Building Nay the Saints themselves that conferre about the things of God are said to Build up or (e) 1 Thes 5.11 edifie one another But to lay that aside great is the consolation which the Prophet Isaiah bringeth to the Church in that memorable promise given forth to her afflicted members that her (f) Isa 54.11 Foundations should be laid with Saphires her Windows with Agates her Gates with Carbuncles and her Borders with pleasant Stones For all her Children shall be taught of the Lord. In another place the Psalmist promises that her Daughter shall be like (g) Psal 144.12 corner-stones polished after the Similitude of a Palace Judicious Calvin upon the 13th verse of the former place in Isaiah saies that from thence it is Evident that by the precious stones there mentioned the Prophet is to be interpreted non de doctrinâ sed de hominibus ex quibus spirituale aedificium Ecclesiae construitur not of doctrines but of men out of whom the spiritual house of the Church is framed This sweet promise doth seem to intimate that God would raise such interpreters men pickt out of thousands Sons of consolation such as know how to speak a word in season to a weary soul that the afflicted people and tossed with Tempests should be inlightned comforted strengthned and bottomed with strong consolation by the power of the spirit of God in their Ministery That men should be compared to stones in a Building is not unusual the former being the parts of a political the latter of an artificial house And therein likewise principal men are usually resembled to Foundations and (h) Gal. 2.9 Pillars as James Peter and John are so set forth by the Apostle Paul It is observable also concerning the Nazarites a sort of people devoted and dedicated unto God that by the Prophet Jeremy in his sad doleful Elegies for the distressed state of the Church they are compared (i) Lam. 4.7 to Rubies and Saphires Nay the spiritual Nazarites who have given up their names to Christ and by Faith do esteem him the most precious are commended by Peter for coming to him as
of Thus all over the Island whereof (r) l. 12. c. 14. Pliny treats at large But to let that passe whether the Schittah-Tree were odorous or not is not mentioned neither is it affirmed of the Arabian Schinus which although some do not think to be this wood of ours yet their reason drawn from a report that it was not tall and big is refuted by (ſ) Cap. 18. Lemnius in his History of Scripture Plants where he saies It was patula satis procera spreading to a good height and yet this last Author conceives it was the (t) Pag. 76. Citrus alluding therein to the Hebrew name But if there were no Trees growing in those Deserts of Arabia where Moses then was but onely the three forementioned according to the Testimony of Strabo it seems most probable that it was that prickly Tree seeing it was neither Tamarisk nor Date the name whereof mentioned by Diodorus alluding to the Hebrew may yield some light I know some count it to have been made of a wood that was brought with them out of Egypt because the Text saies that every man with whom was (u) Exod. 35.24 found Shittim wood brought it for the service of the Tabernacle but that doth not follow that this wood did not grow in the wildernesse where they offered it for the service of the Tabernacle because the Text saies it was found with them But indeed it doth not appear clearly and directly what sort of wood it was and therefore we shall suspend any peremptory assertion and proceed to the Mysteries of this excellent and rare Ornament of the Oracle The Mystery of the Ark. THe Ark was the (x) 1 Sam. 4.22 Glory of Israel and the Throne of God amongst his People it was the signe of his presence and before it were Sacrifices (y) 1 Sam. 6.14 15. offered and in the Wildernesse when it set forward then Moses said (z) Num. 10.35 The Lord is in his holy Temple Psal 11.4 Rise up Lord and let thine enemies be scattered Many are the fancies of men ancient and modern in this particular But the Apostle hath left us a Key whereby to open this Mystery in some measure since he expresly tells us that Heaven was signified by the Oracle For Christ (a) Heb. 9.24 saith he is not entred into the holy places made with hands which are figures of the true But into Heaven it self So that though as to the state of the Jewes it was the Symbole of God's presence yet seeing their solemnities were Typical of things under the Gospel we must enquire according to the mind of Scripture what the Ark did signify and it seems it must represent somewhat in heaven where Christ is entred Wherefore laying aside the recital of the various opinions of learned men in this point which would take up much time and paper they being commonly mentioned every where almost The most naked clear (b) Rivet in Exod. p. 116. signification of this holy Vessel was seeing it contained the Tables of stone or the Commandments to represent the Divine Majesty as he is the great (c) Jam. 2.12 Lawgiver to the whole Creation and especially (d) Ps 147.28 Rom. 3.2 shewed his Word to Jacob his Statutes and his Judgments to Israel For to them were committed the Oracles of God who required obedience to them under pain of death In the Ark therefore we are to look upon God's divine Majesty as making a Covenant with Man-kind whose Royal Law speaketh on this wise (e) Gal. 3.12 THIS DOE AND LIVE Wherefore when the (f) Rev. 11.19 Temple of God was opened in Heaven The Ark of the Testament was made visible It was made of Shittim-wood and overlaid with Gold for which cause (g) Cramer Schol. Prophet part 4. p. 78. some apply the Ark it self to Christ they say the imputrible wood noted his Humanity the Gold his Divinity But these are niceties and forced Applications not grounded on Scripture whereas seeing the most proper meaning of this Ark is of the legislative power of God the Chest may be accomodated to signify the constant and inviolable conservation of the pure and holy Lawes of God given forth to the Church seeing it was made on purpose to retain the two Tables of stone written upon by God's own finger whose breast is the fountain of the Churches Laws and his constant presence there noted that God did continually eye his people whether they kept his Covenant Now though the Ark was to be abolished in due time For in the latter daies they shall no more say The Ark of the Covenant of the Lord But they shall call Jerusalem the Throne of the Lord * Jer. 3.16 17. and all Nations shall be gathered to it For God will manifest his presence in his Church in a more spiritual way Yet during the state of the Jews though Solomon made most Materials anew he made no new Ark but brought that which Moses made within the Oracle into the Temple to note that though some formes of worship and circumstances may vary yet the moral Commandments of God are never to alter nor the token of his presence as a King among his people But now since that no meer man ever yet kept the Law of God perfectly onely the Lord Jesus hath fulfilled his whole Will therefore God appointed a Mercy Seat to be laid as a Covering upon the top of the Ark seeing (h) 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their Transgressions to them The Law needed a Covering by which our sins might be concealed from God's sight which was properly called a Propitiatory because God will not be satisfyed as to our sins and become propitious to us but alone through Christ (i) Ps 40.8 the Law being within his heart who came to do the Will of God and was the (k) Rom. 10.4 End of the Law for Righteousnesse to them that believe This Propitiatory or Mercy-Seat the Covering of the Ark was made all of beaten Gold to shew the inestimable and precious vertue of Christs ' obedience and it is styled by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which probably the Apostle Paul alludes in the use of this very word of the Septuagint treating of Christ's Righteousnesse whom (l) Rom. 3.25 God saith he hath set forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation through faith in his blood to declare his righteousnesse for the remission of sins that are past through the forbearance of God Holy John useth a word of neer consanguinity with the former when assuring us that Christ is (m) 1 Joh. 2.2 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sins This Golden Cover lay betwixt the divine presence as mentioned (n) Exod. 25.22 sitting between the Cherubims and the Tables of stone within shewing that God through Christ alone looks upon us as accepted and keeping
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
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
contains within its shell or rind multitudes of grains or kernels so doth the (g) Cant. 6.7 11. Church contain many members who are drawn into a body by the Prophetical Office of Christ or his saving Doctrine And as there were many Pomgranates at the hemme of Christs garment so there be many instituted Churches in the World but all depend and hang upon the garment of Christ and are taught by him The fruit is sweet and pleasant the smell is fragrant and delightful The teachings of Christ have mixed in them utile dulci not only beauty and sweet scent but as in flowers there is hony-likenesse We must draw nigh to Christ not only for the pleasantnesse but the profitablenesse not only for the smell but the food of Truth Betwixt each Pomgranate which some say were 72 in number but others that the Bells and Pomgranates both put together were 72. Prideaux pag. 14. did hang a golden Bell which seems further to clear up the accommodation of this garment to Christs Prophetical Office For the Bells were to sound when Aaron went into the (a) Exod. 28.31 Sanctuary So when Christ comes into his Church in teaching-work the sound of the Gospel Bells is most melodious converting our brutish natures into mild and ingenuous tempers For by our hearing of this Gospel-sound is (b) Rom. 10.17 Exo. 30.10 Faith ingendred in the heart to believe on the Son of God The High Priest never went into the Holy of Holies with this and the other sumptuous garments For he went into that most sacred place (c) Rev. 16.34 Heb. 9.7 but once in the year And at that time he is expresly charged to vest himself with the (d) Lev. 16.4 common garments of ordinary Priests but when come out to (e) Ver. 23. lay them down and to wash himself and put on his own proper pontifical Ornaments In the like manner our Lord Jesus when he went into Heaven signified by the Oracle He laid down his pontifical garments as to his Prophetical or Teaching Office in his own person to the outward man For when he ascended into Heaven he gave (f) Psalm 68.18 Eph. 4.8 gifts to men instituting Teachers for his Church to supply his bodily absence although he never ceases Teaching the heart and helping them to (g) Isa 48.17 57.12 profit by the outward Ministry of the Word The sound of the golden Bells ringing the glad tidings of peace is gone forth to the end of the World (h) Psalm 19.3 4. There is no Speech nor Language where their Voyce is not heard by the Ministry of his faithful Embassadors who do (i) 2 Cor. 5.20 pray us in Christs stead to be reconciled to God To conclude as there were Pomgranates joyned with the Bells at the hem of Christs garments so ought there to be joyned the savoury fruits of righeousness in life and walking with the melodious and pleasant sound of the Gospel in every Ministers preaching of the truths of Christ to the Church It is observable that in the Book of Leviticus there is one thing omitted and that is the Breeches which were first put on as hath been manifested in the first Paragraph of this Discourse of Vestments The reason whereof the Learned Jerome conjectures at in these following words (b) Jerom ad Fabiolam de vest Sacerd. Tom. 3. pag. 64. Desolis faeminabus nihil diciur hac ut arbitror causa quod ad genitalia nostra verenda Lex non mittit manum c. Which with the rest I shall render in English Of the Breeches only there is nothing spoken for this cause as I conceive saith Jerom because the Law doth not intermedle with the more secret parts but we our selves ought to cover and vail our more hidden members worthy of confusion and to reserve the conscience of the purity of the thighes to be judged of God Of other Vertues as for example Wisdome Fortitude Justice Temperance Humility-Meekness Liberality even other men may give a judgement The conscience only knows our chastity and humane eyes cannot be certain judges of these things without which they are exposed to lust even as brute beasts Wherefore the Apostle saith Concerning Virgins I have no Precept from the Lord as if so be Moses should say I cloathe you not with Breeches neither impose I necessity on any he that will be a Priest let him cloath himself Thus far Jerom. A little different from that is the fancy of (c) Origen Homil. 7. in Levit. cap. 8. pag. 148. edit Froben 1545. Origen which he that pleases may consult I shall not meddle with any censure but ctave leave to interpose this as my thought in this matter why it is left out in Leviticus because in that 7th verse he is discoursing of and putting upon Aaron all the High-Priests garments distinct from the others whereas the linnen-Breeches only were common to both or rather because it was not so convenient for Moses to put on these more secret Vestments but both Aaron and his sons put them on apart (d) Dr. Prideaux Orat. and privately by themselves Now having spoken a little by insertion of that which was before omitted I come to the Ephod it self The 5th part of Array mentioned in that orderly Method in the Book of (a) Lev. 8.7 Leviticus where Moses did cloathe Aaron the HighPriest according to Gods Institution was the Ephod it self pag. 14. The Description whereof together with its various and curious Ornaments we have at large recited in the Book of (a) Lev. 8.7 Exodus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephod comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphad cinxit superinduit amicivit To cloathe cover and compasse with a garment And thence the Greeks had their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit and make compleat The 70 do render this word (b) Exod. 29.5 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit or close together The 70 turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment for the shoulders Aquilae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumentum vestis sutilis a garment sowed together of two or more pieces as (c) Ut supra p. 61. Jerome relates Some translate it by Pallium a cloak or little vest for the shoulders and thence came both the name of Pall and the ground of its donation by the Pope at the consecration of an Arch-Bishop or High-Priest of a Province The matter whereof this Ephod for the Jewish High-Priest was made we read to have been of five things Of Gold Blew Purple Scarlet and fine twined Linnen Of the Gold Jerome in the forcited place saies thus Aurilaminae id est bracteae mirâ tenuitate tenduntur ex quibus secta fila torquentur Little lamens plates or small leaves of Gold are stretched-out of a wonderful thinnesse out of which threds being cut out are wreathed into wire The blew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70 turn it by
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
other sacrifice alluding to the Peace-offerings I will offer says David in his Tabernacle sacrifices of joy I will sing Psal 27.6 yea I will sing praises unto the Lord. Thanksgiving is another Offer unto God Thanksgiving and pay thy Vows unto the most High He that offereth praise glorifieth me saith God Psal 50.14 v. 23 Ps 107.22 Hos 14.2 Let them sacrifice the sacrifices of Thanksgiving and declare his works with rejoycing The Church in the Prophet Hosea cries unto the Lord Take away all iniquities and receive us graciously so will we render the Calves of our lips Jer. 33.10 11. There shall be heard in this place saith the Prophet Jeremiah the voice of them that shall say Praise the Lord of Hosts for the Lord is good for his mercy endureth for ever and of them that shall bring the sacrifice of Praise into the house of the Lord. By him that is by Christ saith the Apostle let us offer the sacrifice of Praise to God continually that is the fruit of our lips Heb. 13.15 giving thanks to his Name Mercy also is desired of the Lord rather then sacrifice Hos 6.6 Good works and alms are a sacrifice likewise I have all and abound says Paul having received of Epaphroditus the things which were sent from you Phil. 4.18 an odour of a sweet smell a sacrifice acceptable well-pleasing to God Wherefore to do good and communicate forget not Heb. 13.16 for with such sacrifices God is well pleased Righteousness is another Offer the sacrifices of Righteousness and put your trust in the Lord. Do good in thy good pleasure to Zion Psal 4.5 Psal 51.19 build thou the Walls of Jerusalem Then shalt thou be pleased with the sacrifices of Righteousness Prayer is another most excellent and sweet smelling sacrifice under the Gospel My house shall be called of all Nations a house of Prayer Mar. 11.17 Of this we have treated more copiously above when handling the service of Incense Not only our souls in their several heavenly breathings at the Throne of Grace and in all their Divine services presented to God are represented in Scripture under the ancient shadows of sacrifice but our Bodies also are to be presented as a living Sacrifice Heb. 12.9 holy acceptable to God which is our reasonable service As God is the Father of our spirits so is he the Creator of our bodies and expects from both as is most due from creatures all manner of homage obedience adoration and praise for ever Wherefore let us draw near wâ—th a true heart Heb. 10.22 in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Also the vocation of the Gentiles is represented in the Holy Scripture as a Sacrifice in the dayâ— of the Gospel to be presented to God when in every place incense shall be offered to the name of the Lord and a pure offering for my name shall be great among the Heathen Mal. 1.11 saith the Lord of Hosts The Apostle Paul says that he was the Minister of Jesus Christ to the Gentiles ministring the Gospel of God Rom. 15.16 that the offering up of the Gentiles might be acceptable being sanctified by the Holy Ghost Psa 116.15 In the last place Martyrdom is esteemed a Sacrifice and that which is most precious in the sight of God Paul compares himself to a Sacrifice when near to his death at Rome Phil. 2.17 The Souls under the Altar that were slain for the word of God and for the testimony which they held are related to cry with a loud voyce Rev. 6.9 saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth There being therein a strong allusion to the blood of the Sacrifices of old which was poured out besides the Altar the warm vapours whereof went up reaking towards heaven In which sense Cyprian speaks of the Ministers Exhortations of the godly to suffering in his days Cypr. Ep. 2. p. 4. edit Bas 1530. that thereby they might prepare Sacrifices for God SECT VI. The Endowments of the Temple Officers Spiritualized WHat Priviledges Possessions and Revenues the Servants of God in the Temple Worship under the Law enjoyed I have formerly explained in a set Chapter Hieronym ad Fabio loc Tim 3. p. 58. The end is set down by Jerome in his Epistle to Fabiola Primitiae cibor um c. ut habens victum aâ—q vâ—stitum securus liber serviat Domino The Firstfruits of meats c. were given to the Priests that having food and raiment he might with security and freedom give up himself to the service of the Lord Wherefore such as come up to worship God at the Temple were charged never to appear empty before the Lord Nay God himself Exod 23.15 34. â—0 Deut. 6.16 Lev. 27.30 Num. 18.21 who challenged the tythes from â—he people of Israel as his own did make an act of assignment of them to the Levites in consideration of their service in his worship From whence it follows by the same rule of Equity that such as serve God in the great work of the Gospel should have a competent and convenient maintenance to encourage them in the work and service of God Nay A minori ad majus By how much more excellent their Dispensation is and the glad tidings of the Gospel to be preferred before the shadows and ceremonies of the Law by so much the more ought the Christian people to manifest greater love countenance encouragement and obedience to those that watch for their souls Heb. 13.17 But we shall see that the Apostle Paul doth draw an inference from the ancient legal maintenance in behalf of the Gospel-Ministrey in these words Who goeth a warfare at any time of his own charges who planteth a vineyard 1 Cor. 9.7 c. and eateth not of the fruit thereof or who feedeth a flock and eateth not of the milk of the flock Say I these things as a man or saith not the Law the same also For it is written in the Law of Moses Thou shalt not muzzle the mouth of the Ox that treadeth out the corn Doth God take care for Oxen or saith he it altogether for our sakes For our sakes no doubt this is written That he that ploweth should plow in hope and that he that thresheth in hope should be partaker of his hope If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things Do you not know they which minister about holy things livâ— of the things of the Temple and they which wait at the altar Vers 13. are partakers with the altar even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Dr. Edw. Reynolds on Psal 110 4â— at the end of v 4. p. 479. Phil.