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
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
prevalency of lust As 1 If a Person did lye to his Neighbour concerning goods that they were nor delivered or in partnership or in things taken by violence or in things of plain fraud or deceipt or concerning what was lost and lies or swears falsely Levit. 6.6 Num. 5.8 Lev. 27.3 In all these cases he was to restore the principall and also a fifth part and a Ram for his Trespass-offering together with his estimation who if he were between 20 and 60 years of age it was 50 Shekels of silver Besides these we read of two Cases more wherein these Offerings were presented as 1 For the defilement of a Nazarite who had broken his Vow of separation Num. 6.12 Lev. 14.12 his past daies were to be lost and to bring a Lamb for a Trespass-offering 2 At the Purification of the Leper there was appointed one Hee-Lamb for a Trespass-offering The Manner 1 The Sacrifice for Trespasses was to be slain in the same place where the burnt-offering was killed Lev. 7.2 c 2 The Blood was to be sprinkled round about upon the Altar 3 The Fat of the inwards the Rump the Kidneys the Caul and in general all the Fat was to be burnt upon the Altar and just as was dealt with the Sin-offering so with this Ver. 7. Lev. 4.26 31. there was one Law for both Now whereas 't is said that Sin-offerings were to be managed as the peace offerings It is to be understood as to the burning of the fat which was to be taken away as from the Peace-offerings not that they were divided accordingly into 3 parts The Priest 's Portion Lev. 7.6 7. Lev. 14.13 For of the Sin-offerings and Trespass-offerings whatsoever was not solemnly given unto God by burning upon the Altar was the Priests only and their Males alone were to eat of it in the holy place For as the Sin-offering is the Priests so is the Trespass-offering his it is most holy SECT IV. Of the Peace-Offerings The Cause THE End of these Peace-Offerings was two-fold either to testifie the freeness of their Hearts in dedicating somewhat of their store to God and then to implore some mercy at God's hands or else to congratulate at His Altar for some notable or eminent Deliverance In respect to which if accomplished they had vowed in their distress to offer up to God a testimony of their praise The first sort was called Free-will Offerings and therein though the Sacrifice had a member superfluous or were deficient in any part it might be accepted But for a Vow which was the second sort Lev. 22.23 it might not In neither of them might any blind broken or maimed Creature or that had a Wen or the Scurvey or was scabbed or was bruised crushed or cut be presented at God's Temple For if they offered the Blind the Lame and Sick was it not evil Mal. 1.8 Would an Earthly Governour receive such a Present at the hands of his Suppliant much less should God be so dishonoured more especially in the case of Vows in the time of our being hedged in with perplexing difficulties Men must be as careful to pay as they were liberal to promise in the time of anxiety and be suâ—e to follow the Counsel of Asaph To pay as well as vow unto the Lord. Psal 76.11 Deut. 23.22 c. We must be quick in this work for the Lord else will surely require it and it will prove sin to us The Kind The Creatures offered were of the Herd either Bullocks or Heifers of the Flocks a Goat Ram or Lamb They might offer Male or Female Lev. 3.1 6. of Fowl a little Bird which some say is to be meant of the Sparrow as in the case of Leprosie The Occasions The Seasons were either constant or accidental according to the Emergency of Providencies Of the last sort were these 1. At the Consecration of a Priest there was a Ram offered up for a Peace-Offering Exod. 29.19 28. Levit. 8 22-29 For if you observe they dealt with this Ram according to the Law of Peace-Offerings onely in the Division of it whereof anon Secondly At Aaron's Initiation a Bullock and a Ram for himself and the like for the people Lev. 9.4 18. Thirdly At the purification of a Leper they were to take two Birds to kill one of them in an Earthen Vessel over Running-Water and then joyning Cedar Scarlet and Hysop with the other Lev. 14.6 De legibus Cap. 11. to dip him in the blood of the slain The Cedar as Gul. Parisiensis conceives was for a handle and the Scarlet Thread was to bind the living Bird in the midst of the Hysop and all together to the handle and therewithall to perform the Ceremony which was also to be done to a house defiled with Leprosie Lev. 14.50 51 c. The reason why we rank this among Peace-Offerings is because all Thanksgivings for receipt of Mercies comes under this Tribe with all their various Rites and Attendancies Fourthly At the period of a Nazarites vowed separation he was to offer a Lamb for a Peace Offering which possibly is styled a Ram v. 17. that is by way of Explication that the Lamb was to be a Male Num. 6.14 or a young Ram about or under a years age Fifthly at the Dedication of the Tabernacle each of the 12 Princes of Israel offered two Oxen five Rams five He-Goats Num. 7.17 five Lambs for Peace-Offerings As to the constant Offerings in the Feast of First-Fruits we read of two Lambs for a Sacrifice of Peace-Offerings But of no other do I read unless we may reduce the Passover Lambs unto these Offerings Lev. 23.19 Exod. 12.27 Lev. 22.30 Exod. 12.10 which indeed were Eucharistical to put the people in mind of their great deliverance out of Aegypt Besides as in the Thanksgiving Sacrifice it was to be eaten upon the same day and none of it lest till the morrow So was the Command concerning the Passover let nothing of it remain till the morning that which remained was to be burnt with fire The Manner Let us then come to the manner of the Solemnity about these Peace-Offerings Lev. 3.2 First He that offered it did lay his hand upon the head of this his Sacrifice and kill it at the door of the Tabernacle Secondly The Priest was to sprinkle the blood upon the Altar round about Ver. 3. Thirdly All the Fat of the Inwards the two Kidneys the Caul upon the Liver and all their Fat was to be burnt upon the Altar for a sweet savour unto the Lord. Ver. 7 9. Fourthly If it were a Lamb of the Flocks then the Rump was to be burnt also This was the Lord's part in the Peace-offerings The Priest's Part. Deut. 18.3 Lev. 7.31 32. The Priest's Part as in all Sacrifices nor wholly burnt which are above-mentioned was the Skin besides the Cheeks and the Maw were his And lastly the Breast and the
after our Lords birth till its dissolution by the Roman armies There be others who considering that the Temple was fully finisht in the 3000th year of the World according to Bishop Ushers Calculation and other nice Chronologers being just a 1000d years before our Lords incarnation and precisely in the middle point of the World 's apprehended-duration viz. of 6000d years according to the received tradition of the sons of the House of Eliah mentioned by the same (e) Ibid. pag. 36. Author in the very words of the Jewish Talmud would out of these Rabbinicall flints extract some choise Mystical Oyl to supple the Wheels of their fancy As if so be a glorious external visible Church must needs from thence be evinced to continue upon the Earth 3000 years even just as many as the world had before continued without it and that this admirable beauty of the Church-militant commenced with the Temple 's compleat erection Besides as the Temple did continue though not without some fatal concussions for the space of a 1000d years So in like manner a glorious Evangelical Church thereby typified should endure also for a 1000d years space after the 6000 years of the world in general shall be consummated and ended when the rage and power of her enemies shall be extinct when the Saints of the most High shall Live and Reign with Christ a (f) Rev. 20.4 1000d years And all this must be accomplished say they before the 2d and most glorious coming of our Lord in the Clouds to passe sentence of condemnation upon the World of the ungodly and to put an Ultimate period to its duration Now forasmuch as the Temple suffered many hard things during its long continuance we must not think according to them that the Saints Reign shall have any sad Chasm of affliction seeing the Antitype must alwayes out-vye and excel its prefiguration in glory and excellency But for my part holding it sufficient to have recounted these things to be left or entertained at pleasure seeing there is no solid basis or foundation for these superstructures of fancy revealed in holy Scripture I had rather resolve the Mystery of the Time of the first fixed state of the Temple if there be any couched under it into the good pleasure of God whose Majesty if he had intended any such rare signification in the time of its building would have delivered the meaning thereof more clearly to us had it seemed good in his holy eyes What is secret belongs to the Lord but things revealed to us and our Children Wherefore I shall proceed to a more material inquiry concerning the place of its situation Concerning the place where the holy Temple was built IN this Section I mean not to tell long stories of Gods choosing the people of Israel above all Nations to serve Him or of Canaan above all Lands for his people to dwell in or of Jerusalem above all Cities to place his name there seeing the Lord loved the (a) Psal 87.2 gates of Zion more then all the habitations of Jacob. But shall rather descend immediately to treat of the holy mountain Moriah it self So frequently called in the holy Books the mountain of the House of the Lord wherein he hath promised to make unto all people (b) Isai 25.6 a feast of fat things a feast of Wines on the Lees of fat things full of marrow of Wines on the Lees well refined whereby no doubt the holy Prophet in the name of the Lord doth insinuate the mountain of Moriah to be a most sublime Type of the Gospel-Church exalted even to heaven by the means of grace and salvation when he assures us in so many words that all Nations should be feasted in that blessed mountain which of it self was not sufficient to entertain within its circuit no not the one only Nation of the Jews at a set banquet whereof more in succeding lines In reference to our present work the denomination of this mountain may yield us some light and information in this matter seeing the very name of it probably was imposed by God himself when he commanded Abraham to get him into the Land of (c) Gen. 22.2 Moriah whose manner in the imposition of names is to read a Lecture worthy the attention of Men and Angels As to the signification whereof there are various Conjectures offered by Learned men and many of them are summed up by an Eminent (d) Nic. Fuller Miscell l. 2. c. 12. Critique of our own Nation Some it seems derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrrh as if this tract of ground had bin antiently famous in bringing forth that curious rarity conceiting withall that the mountain of Myrrh mentioned in the Book of (e) Cant. 4.6 Canticles is to be interpreted and understood of this fragrant place Others would fetch it from the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mara which signified the Lord as if it noted out the Grand holinesse of that piece of ground as being by peculiar designation The Lords mountain Others deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fear hinting forth to us a place destinated to the fear of the Lord such as is exprest by his heavenly worshippers in their solemn attendance upon God according to the antient Mosaical injunctions Whereas in truth the most genuine derivation of the word seems rather to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see declaring it to be the Land of vision Wherefore some translate the former text in Genesis Vade in terram excelsam get thee to the high or hilly Country Aquila turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is perspicuous shining or illustrious Symmachus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Land of vision which is therefore interpreted illuminating and irradiating according as Learned (a) Edit Ludg. 1530. Vol. 3. p. 216. Jerom in his questions upon Genesis Others apprehend it to have bin so called from the Eminent conspicuousnesse of the place being by reason of its height seen by travellers at a very great distance from whence by such as stood upon it many rare and lovely prospects presented themselves to the covetous eyes of delighted spectators Whereby is shadowed the rare beauty and comelinesse of the Church the spouse of Christ when she is Enammelled with the (b) Ezek. 16.14 glory of her Lord and Husband and when presented to the view of others that passe by in so much that they have bin inamoured with her beauty and have turned in to her habitation to gain acquaintance with her or else in respect to the profound and deep Mysteries the delicious and pleasant prospects of mercy and grace which have bin presented to the view of such persons who have stood upon this holy mountain There be that apprehend it to have bin termed the Land of Vision from the apparition of that holy Angel who accoasted Abraham at the intended sacrifice of his onely son But the Learned man forecited
conceives some Typical hint of the Lord Jesus to have bin involved in the very name and accordingly expounds it of the apparition of (c) 1 Tim. 3.16 God manifest in the flesh viz. of our blessed Saviour who was born conversed very frequently and at last suffered in this tract of mountains known of old by the name of the Land of Moriah or of Vision In this particular ridge being the mount it self precisely whereon the Temple stood some (d) Breidenbachius have blessed themselves with a conceit that good Jacob saw in his dream the ladder reaching up to heaven and moreover that he called it Bethel by an Historical prolepsis whereas it is certain the good Patriarch was then passing on in a journey at a good distance from this place toward Syria But the true place of the sacrifice of Abraham indeed was here being frequently called in Scripture by the name of mount Zion especially in the writings of the Prophets where by a Synecdoche the name of one little hill is given and ascribed to all the mountaines thereabout and so Moriah in a more laxe acceptation of Zion is frequently termed by that name whereas in a more strict sense Zion was properly the name only of the neighbouring mount whereupon King David dwelt whose entertainment of the Ark within the verge of his own house hath caused this denomination to be given to all the sacred places thereabouts where the Ark of Gods presence was afterward seated The constant residence whereof by the appointment of God and the care of Solomon was upon the hill strictly so called of Moriah within the walls of the City Jerusalem where it was encompassed with a beautiful Temple instead of the Mosaical Curtains The glorious Majesty of heaven chose a mountain rather then a valley for the habitation of his holinesse thereby giving us to understand the excelsity and dignity of the Gospel-Church in a figure which was of old prophesied of to be (e) Isa 2.2 Mic. 4.1 Dan. 2.44 exalted over all the Mountains and Kingdoms of the Earth It was set upon a lofty mountain to shadow forth the visibility of the Evangelical Church in all ages to such as have spiritual eyes to discern it (f) Mat. 5.14 For a City that is set on a hill cannot be hid Besides as buildings which are fixed upon mountains enjoy a more pure and defaecated aire therefore several of the antients have accounted such places as most proper for those persons who study and consult their health more then their profit In particular (a) In Geoponic p. 31. Bas 80.15.38 Didymus hath these words in his advice to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoveth to build your houses on the highest places For such are most commodious both for health and prospect (b) De re Rust Lib. 1. Tit. 8. Palladius also gives counsel thus Ipsius Pratorii situs sit loco aliquatenus erectiore sicciore quà m catera propter injuriam fundamentorum ut laeto fruatur aspectu The situation of the Mansion it self let it be in a place more lofty and dry than of the others to prevent injuries to the foundations and that you may enjoy a refreshing prospect Lastly (c) L. 1. C. 4. Vitruvius saies Primum electio loci saluberrimi is autem erit excelsus First of all ye must design the most wholesome place for your dwelling even such as is higher than Ordinary In like manner the wholesome and healthful situation of the Temple of old did decypher and mark out to us that the health of our souls is then most prudently consulted when we live in such places where we may suck-in the sweet aire of the Gospel-Ordinances in the assemblies of Zion For as much also as the mountains in their stately and elevated position are neerer to the Starrs than ordinary Champion plaines or depressed vallies we may thence conceive that the noble exaltation of this place where the Temple stood might denote the Churches vicinity to heaven whither all its fervent devotions must be directed It being observable in Scripture that the usual seats of divine worship were constituted in such places as were very high shadowing forth the heavenlinesse which is required in the minds of divine worshippers Besides as it was usuall of old to build their fenced Cities and Castles upon hills that were precipicious and most inaccessible So it was Gods good pleasure that the Temple of his presence should have the like secure situation to note the impregnablenesse of the Church which is set upon (d) Psal 2.6 mount Zion Furthermore It is recorded in the sacred Volumes to have bin built upon the threshing-floor of Araunah or Ornan the Iebusite to manifest saith (e) P. 58. Ribera that in time to come the Gentiles should be admitted into consoederation with the Jews in divine worship not unlike to what (f) Vol. 1. pag. 125. Jerom had before observed in his letter written as Erasmus conceives in the name of Paula and Eustochium to Marcella in these words Angelus c. in Orne Jebusaorum regis areâ Templum Domini designavit jam tunc significans Ecclesiam Christi non in Israel sed in gentibus consurgentem The Angel c. designed the Temple of the Lord to be in the threshing-floor of Orne the King of the Jebusites even then signifying the Church of Christ arising not in Israel but among the Gentiles Further the Temple was built on a mountain to note its perennity and duration of the Church They that trust in the Lord shall be as mount Zion which cannot be removed but abideth for ever Psal 125.1 He also that doth the will of God is promised to abide for ever 1 Joh. 2.17 Finally it was built in a mountain possibly to set out the glory of heaven it self even as our Saviour represented the radiancy of heaven to some of his Apostles when he was transfigured before them in the exceeding high mountain as is generally conceived of Tabor His glorious ascension also into heaven took its rise from the mountain of Olives Concerning the Builder of the Temple King Solomon SOlomon the most Famous and Peaceable King of Israel was (a) 1 Chron. 17.12 appointed by God to erect this Royal Structure who as to his name disposition and reign for the grand serenity of his times was a pregnant Type of the Prince of peace Who being entred upon his Government made Zadok (b) 1 King 2.35 High Priest in the Room of Abiathar The name of Solomon signifies peaceableness the name of Zadok righteousnesse even as Christ was a Priest after the Order of Melchizedeck being Clothed with Royal Righteousnesse and styled also by Isaiah the Prince of peace Isai 9.6 hinting to us that at the entrance of Christ our Lord into his Royal Dignity and glorious work of framing his Gospel-Church that (c) Psal 85.10 righteousnesse and peace kissed then each other that truth should
As we read that all the stones of the Temple were wrought with Iron tools by the Art of Masonry before they were brought and laid in order and coemented together in the walls of that sacred House In like manner the stones of the spiritual building are hewn and squared by the Preaching of the Law which as the Apostle tells us is a (a) Gal. 3.24 School-master unto Christ to fit and prepare us for the heavenly (b) 2 King 22.14 Colledge at the Temple If we shall accept it for a Type of heaven as sometimes it is then may we learn that as the Stones and Timber were compleatly fitted to fall into their several places without noise of Tools and Instruments even so in this life doth the Gospel-Ministery fit and prepare the Saints for that Celestial place (c) Rev. 21.4 where sorrow and crying shall be heard no more If we shall understand by the Temple the worship of the Gospel as Scripture doth frequently insinuate this preparative work for the Temple-buildings may possibly shadow forth and allude to the Spirit of Bondage preceding the spirit of Adoption For our blessed Saviour hath sent forth not only hewers with rough garments like John Baptist Elijah to prepare but some workmen of the temper and strain of Barnabas also like so many sons of consolation to strengthen and joyn the stones together in the spiritual building with the coement of Faith Love and Joy So that as the word of God is compared to an hammer by the Prophet (d) Ier. 23.29 Jeremy to break in pieces rugged hearts So likewise we find workmen at a gentle peaceable and quiet businesse laying Judgment to the (e) Isai 28.17 line and righteousnesse to the Plummet that the stones of the Temple may be said in an erect in an even and regular forme since we hear of the (f) Psal 19.4 line of the Apostles doctrine which is gone out through the whole World Fourthly As King Solomon did solemnly appoint in a set frame and orderly method the 24 courses of the Priests for their several services together with the duties of the Levites in their various Charge for a most noble end even to praise God and to Minister before the Priests accordingly as the (g) 2 Chron. 8.14 work of every day required instituting likewise the Porters according to their Courses to watch at every Gate so hath our blessed Lord and Saviour ordered by divine institution the several spiritual Ordinances in his Church According to which every Saint is appointed in his station to worship the Father in spirit and in truth seeing he is faithful in all his house beyond Moses the Law-giver of the antient Israelites Fifthly As King Solomon did in most stately and pompous manner performe the various rites of the dedication of this most famous and splendid Structure at Jerusalem Even so the blessed Lord of life and Saviour of the world ascending up on high (h) Psal 68.81 gave gifts unto men sending down his most holy spirit in the form (i) Act. 2.1 2 3. of Cloven tongues noting the variety of Languages wherewith they should be miraculously indued and the various Nations to which they should be sent as likewise under the shape repreentation of fire noting the fervency of zeal and the illumination of knowledge wherewith they should shine throughout the World at that time sitting upon the Apostles and Disciples assembled together in one place at Jerusalem By which plenary manifestation of the Spirit they were consecrated anointed and initiated into the several glorious Evangelical Offices to be then undertaken by them and discharged in the Primitive Church Sixthly and Lastly This glorious King conversed in this Stately and Famous House for many years together taking great delight in the Sacrifices and solemn worship of his God So doth the Lord Jesus the Pramer and builder of the spiritual Temple take wonderful solace in his Gospel-Church continually walking in the midst of his (k) Reu. 2.1 seven Golden Candlesticks Yet herein we must observe that though King Solomon declined in his latter dayes to shew that he was but a man although a most glorious and admirable Type of Jesus Christ Yet herein our blessed Lord as he did farre out-bid all other prefigurations of himself so also this personal Type of King Solomon in this particular that he never forsaketh the assemblies of his Saints but is alwayes (a) Mat. 18.20 in the midst of them For whom he once loveth (b) Ioh. 13.1 he loveth unto the end or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some expound it even to the death Nay continuing his love beyond the term and period of his meritorious passion he hath graciously promised to be (c) Mat. 28.20 with them alway even to the end of the World Hitherto let it suffice to have treated thus largely concerning the prefatory matters respecting the Time Place and Architect of the Temple Now I shall proceed to the main design in the 6 following Sections according to the method which I have before laid down not without most humble imploration of divine aid and assistance to be yeilded and afforded to me in the further prosecution of these abstruse and profound Mysteries craving moreover a gentle and favourable connivence and remission of my failings by all serene spirits who possibly may please to converse with these so rude and impolite discourses SECT I. Concerning the Mysteries af the Covered Temple and it s included Rooms AS to the management of this present Section I shall crave leave to treat in the first place of the Mystical significations of the Temple in general and afterward to descend to the most material particulars of the covered Building whereof it may be requisite to discourse more largely In general the holy Scriptures do frequently insinuate the Typification of three things by the Temple when taken in a more laxe and ample signification as for example Our blessed Lord himself personally considered Secondly the Church or body of Christ mystical And thirdly every Saint also in particular At least I hope it may be safely said that the sacred writings do in all these 3 respects frequently allude to the antient Temple of Solomon it being no unusual thing for the self same Type to hint at various Mysteries under the Gospel as may more amply and evidently appear out of the divine pages of Scripture by this ensuing discourse 1. Some would have the Temple in general to prefigure and Typifie the blessed body of our Lord and Saviour grounding their apprehension upon that famous place where our Lord speaking concerning the destruction of the Temple in three dayes is interpreted by the Evangelist John who was the beloved Disciple and lay in his bosome (d) Ioh. 2.19 21. to have meant it of his own body Upon which account Tertullian (e) Hieron in Script Ecclesiastic Edit Erasm Ludg. 1530. Tom. 1. p. 287. who lived under the
Emperous Severus and Antoninus Caracalla and is placed by Ierome in his Latine translation of Ensebius his Chronicles as flourishing (a) P. 172. Edit Scallig 1658. in the 208th year of our Lord expounding that noble place of the (b) Isa 2.2 Prophet Isaiah treating of the mountain of the Lords House whereunto all Nations should flow in the dayes of the Gospel reflects upon our blessed Lord in these following words (c) Contr. Marcion l. 3. p. 348. Ed. Par. 80. 1566. Utique Christus Catholicum Dei Templum in quo Deus colitur Christ is the Catholick Temple of God wherein he is worshiped Athanasius moreover citing this very place of holy John affirmes that our Lord Christ was the (d) Contr. Arianos Orat. 5. p. 323. Edit Commelin 1600. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that true house or building and that therefore Solomons structure being but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image or Type of this spiritual Temple was destroyed to manifest it to have bin but a meer Type when as this true Temple had once appeared In this point likewise doth holy learned Ierom concurre asserting as much in these words (e) Ad Marcellam Tom. 1. 126. ideò Templum Subrutum ut typica historiae tollerentur that therefore the antient Temple was ruined that so the typical Histories might be taken away Neither is Origen herein to be left our speaking somewhat to this very purpose in his 7th Book against Celsus (f) P. 349. quarto Edit Cantabr 1658. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He destroyed the City and the Temple the worship of God consisting in sacrifices and other constituted services in the Temple c. to that end that the Gospel its more divine services thereby signified might be more firmely established But to what purpose should I bring in a heap of Authors setting their seals to this antient truth Seeing 't is every where obvious in the writings of the Antients attended likewise generally with the suffrages of modern times especially of such who delight not in carping at the Fathers Wherefore according to the 6th Canon before laid down in this Chapter let the Temple be accomodated to our Saviour under the notion of an excellent Type For as our blessed Lord is declared by holy John (g) Ioh. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pitch his Tabernacle and dwell among us So the fulnesse of the Godhead is affirmed by the Apostle Paul (h) Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabite bodily in Jesus Christ as in a Temple The (i) John Gregory notes in Scrip. c. 31. Edit Oxen. Shecinah of the divine presence being unspeakably manifest in the Messiah Strange and uncouth is the fancy of Villalpandus (k) Templ Solom descrip ex Villalp per Cappell pag. 20. in proaem Bibl. Polyglott Walton stating the Temple's Typical similitude in proportion to and with the body of our blessed Lord upon the Crosse with his armes stretcht out and his legs conjoyned together in such a manner as that his head should possesse the Sanctuary his breast the Altar his feet the Eastern gate his two hands the two gates on the North and Southside of the Temple So that as the passage or way to the Altar and Sanctuary lay open through those three principal gates In like manner should the path to the true Sanctuary be madk plain and easie through the wounds of his feet and hands Whence it is that the brazen Sea which was situated on the Southside of the Temple near the Altar should prefigure the water and blood issuing out of the right side of our blessed Lord for the washing away of our sins and our spiritual sanctification But these things saith Lud. Cappellus though acutely and ingeniously invented by Villalpandus yet are not a little strained and forced favouring more of the sharpness and subtlety of humane wit then of the solid wisdome and teachings of the holy Spirit Wherefore I shall seek to accommodate some principal parts of the ancient Temple unto Christ personal by way of allusion rather then by direct assertion and afterwards remove to the next inquiry In as much then as the Temple is reported to have bin built with pure white marble thereby may be shadowed forth the unspotted purity and Candid innocency of our blessed Lord that well might the heavenly Angel say of him to the Virgin Mary (l) Luk. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holy thing which shall be born of thee shall be called the Son of God So that when the Prince of this World came near to him in a way of temptation (a) John 14.30 he found nothing in him of impurity and unholinesse as any fit matter or foundation for his malicious design against him Who is declared by the Apostle Peter (b) 1 Pet. 2.22 to have committed no sin neither guile to have bin found in his mouth We read further concerning the Temple that it was adorned with Planks and Boards of Cedar Firre and Olive which by their unctuous and resinous matter do not easily yield to putrefaction In like manner the body of our Lord had such an aequilibrium or excellent poise of the humours in its temperament and constitution that he was never sick in all his life as generally is conceived from the silence of Scripture in that point But that his body was in the same habitude of freedome from sicknesse and death as the bodies of our parents in the primitive garden by the free donation of God and his manutenency or conservation of them in such a state of equality that the tetrachordon or the four strings of the humours being choisely and divinely touched by the hand of heaven should warble forth the most pleasant and melodious harmony of immortality Now although our blessed Lord did undergo the pain of death being (c) Isa 53.5 wounded for our transgressions not his own yet did not the Father of our Lord and Saviour Jesus Christ (d) Psal 16.10 Act. 2.27 leave his blessed body under the power of the grave nor suffer his holy one to see corruption Again as all those forementioned materials framed of the wood of choise trees and being most curiously carved were overlaid with the purest gold the most incorruptible and precious among metals So may we observe in holy Scripture many of the excellencies of Christ compared to Gold Wherefore the inamoured spouse describing her beloved to the Daughters of Jerusalem conferrs his head with (e) Cant. 5.11 the most fine gold which some referre to the divinity of Christ others to his headship over the Church especially since John in his Revelation-visions beheld the son of man sitting on a Cloud (f) Rev. 14.14 with a golden Crown upon his head as being King over his mystical body the Church In antient times Gods majesty was pleased to utter his divine Oracles from out of the most holy place within the Temple But
Religion Even as brain sick Monks since the Primitive times have endeavoured to corrupt the Christians worship with their lying wonders and revelations so often recited in their wodden Legends Wherefore to let them passe not without Solemn praise to God who hath conferred upon us more clear light in the face of his dear Son let us proceed while we enjoy that light to do the work that is required of us and by the benefit of those blessed raies to look more narrowly into the spiritual foundation of the Gospel-Temple To which purpose considering that the foundation of an house is properly that materia substrata or underground matter on which the building resteth and whereby it is sustained and upheld and furthermore that Gods building or house in the World is his Church which being constituted in our first Parents at the beginning upon the Primitive foundation of righteousnesse and true holinesse according to the Covenant of works was assaulted by the storms of the Devil's malice and power and falling from that excellent foundation which Gods Majesty had laid in paradise with his own hands hath ever since groaned most bitterly under the sad pressures of sin and temptation complaining in the Language of Cain that their deserved (a) Gen. 4.13 punishment is greater then can be born by humane shoulders and therefore earnestly beggs the divine support of some new and more firme and unshaken foundation whereupon to rest for ever without danger of inward mouldering or external storms Now for as much as the Foundation of every building is two-fold The first external and natural being no other then the Earth it self (b) Heb. 3.4 made and framed by God The other internal and artificial consisting of stones brick or timber according to the nature of the super-imposed building So hath the Church likewise a two-fold foundation One whereof may bear some resemblance with the natural earth accordingly as our Lord is pleased to speak of his Church under the notion of a similitude differing from this in hand that the (c) Mat. 13.38 field is the world wherein his Church and people are placed The other may be termed Artificial granting indulgence to the prosecution of the present Metaphor The (d) Heb. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 builder maker or framer whereof is God in a more speciall manner Then which foundation (e) 1 Cor. 3.9 11. no man can lay any other than what is laid even Jesus Christ He is that precious corner-stone (g) Eph. 2.20 â—â— by the Father in the heart of mount Zion (f) Isa 28.16 In whom all the building being fitly framed together groweth to a holy Temple in the Lord. (h) 1 Pet. 2.4 5. To whom comming as to a living stone the Saints are built up a spiritual house wherein to offer spiritual Sacrifices acceptable to God by Jesus Christ So that neither the pretended and usurping-head of the Church at Rome nor the Canons constitutions or traditions of that Apostate body nor humane reason though never so much concocted digested refined by the wit art or industry of man can be owned for this foundation 'T is Christ alone who must be received and acknowledged for this fundamental-rock the Basis of Apostolical confession whereon to build the Church (i) Mat. 16.18 against which the gates of Hell shall never prevail Our blessed Lord and Saviour then is the whole and only foundation for the Church to rest upon excluding Peter and all his imagined successors together with all the Apostles from being Corrivals with Christ in this great work of sustaining the spiritual building Now although the Pontificians plead hard for a Secundary and Ministerial foundation yet can we by no means admit any such distinction which is so farre from being grounded on Scripture that it doth directly oppose the very expresse terms of the holy word declaring that there can be (a) 1 Cor. 3 11. no other foundation laid than our blessed Lord. Besides it is repugnant to found reason to introduce any Secondary and ministerial foundation that performs not the true and native duty and cannot undergo the weight and burden of a proper and genuine foundation For either Christ is the only whole and sufficient foundation of his Church or not If he be as the Scripture holds it forth more evident then the Sun at noon then what 's the meaning of that other foundation which certainly if it be not the primary and main foundation then it cannot truly and properly be called a foundation at all that doth not sustain the building but must be a part onely of the building For if it be a true foundation it must subsist of it self and not be laid upon another as its basis or bottome But if not besides the flat denial of Scripture by these builders (b) Act. 4 11. who have set at nought the head-stone of the Corner wo must needs befall the Church if their faith and hope of salvation should leane upon such (c) Lev. 14.45 Leprous stones which God hath commanded to be carried out of the City into an unclean place But this point is most excellently and nervously handled by the famous (d) Tom. 2. de Rom. Pontif. Contr. 4. qu. 2. p. 551. fol. Dr. Whitaker most amply in his Controversies about the Pope of Rome to the terror of the dark Conclave Happy is the Church of Christ in having so glorious a person as the Son of God to sustain and bear the weight and pressure of their sins and to be the choise foundation of their faith to rest upon in respect to eternal life who is so termed by a Metaphor taken from material buildings wherein the foundation doth uphold all the Rooms and Stories built upon it In like manner all the members and parts of the sacred and Mystical structure laying the whole stresse of their happinesse upon Jesus Christ are carried on till the top-stone of glory shall be brought forth Which things are mentioned in many places of divine record and prosecuted by an Allegory or continued Metaphor Christ himself is by diverse of the holy pen-men called the corner-stone of the building that is of the foundation of the building In which expression the main and principal part of the foundation is taken for the whole by a Synecdoche Seeing the chief and most serviceable part of the foundation is that strong and large hewn-stone which the Architect layes at the bottom-corner of each square of the building Further as a building is compared by Scripture and other writers sometimes to an humane body the foundation in such a sense may very aptly be expressed by the denomination of a head To which purpose we may observe that our Lord (e) Col. 1.18 the head of his Church is often styled by the name of that prime stone which is laid at the head of the Corner as may fully appear from these following places of Scripture Psal 118.22 Mat. 21.42 Mat.
12.10 Luk. 20.17 Act. 4.11 1 Pet. 2.7 This excellent foundation-stone thus laid in Zion the holy mountain by the hands of God himself hath also many rare and choise Epithets annexed to it in the sacred writings Whereof it will not be I hope amisse to discourse awhile referring to those various places wherein they are dispersed 1. He is called an elect or chosen-stone disallowed indeed of men but (f) 1 Pet. 2.4 1. â— chosen of God saies holy Peter who good soul would blush had he bin alive in after-daies no less then the picture of Paul as I remember at Rome In which the ingenious Painter being taxed for making his face too ruddy replied in his defence that it was for shame of some things done in the Roman Church Blessed Peter disowns himself and looks upon Christ only as this chosen stone carved by God himself out of the Quarry of mankind and receiving a (a) Heb. 10.5 body prepared by the Father for the service of this spiritual building He is styled therefore (b) Isa 42.1 the Elect of God in whom his soul delighted being instituted for this very work by the eternal purpose and designation of his heavenly Father Who (c) Gal. 4.4 in the fulnesse of time appeared in humane flesh that is at the period and compleatment of those daies which God had pitcht upon from all eternity and had revealed and foretold (d) Luke 1.70 by the mouth of his holy Prophets ever since the World began After which gracious manifestation of the Son of God in flesh he was hewn and polished by his sufferings and torturing-death upon the Crosse that he might be fit for the use of the wise Master-builder as a foundation stone to support the new and glorious building of his Gospel-Temple 2. ¶ 2. He is called a precious stone by a Metaphor taken from gemms and stones of great value Ten thousand times more precious then that natural diamond-rock on which (e) Tintaegel in Cornwall an antient Castle of our Nation once stood now groaning under its deplorable ruines Whereas this rock of ages shall never behold corruption More precious indeed as being of a supernatural essence and cut out (f) Dan. 2.45 of the mountain of eternity without hands in respect to his Divine nature which is free from the least shadow of a flaw or any tincture of blemish shining most oriently with all the sparklings of divine perfections Precious is this stone upon the account of its admirable qualities and most efficacious virtues Infinitely beyond the force and power of the famous Haematites for stopping the bloody flux of our souls Which would have bled to death through the gashes received in Paradise had not (g) Luke 6.19 virtue issued from Christ for its restraint Beyond the fiery Carbuncle in resisting the flames of his Fathers wrath that are ready to suck up the vital spirits of wretched sinners who dare presume to draw nigh to this (h) Heb. 12.29 consuming fire without Christ or converse with such (i) Isa 33.14 everlasting burnings Beyond the attractive vertue of the Magnetical stone in the (k) Joh. 12.32 drawing of souls after him and alluring them into union and communion with himself Nay more precious then the impenetrable Adamant whereof some Antients report such a quality to be inherent in it that those who carry it about them shall prove Valiant in fight and unconquerable in their enterprizes Seeing we are made more then Conquerours (l) Rom. 8.37 through him that loved us by whose meanes it is that we [m] 1 Cor. 15.57 receive the victory when fighting under the banner of this heavenly Achilles Who being himself anointed with a more precious unction (n) Nat. Mythol p. 817. then his of Ambrosia from above is in every part invulnerable except his heel which for a while is bruised in his poor members militant upon the Earth till all his enemies be subdued under his feet in the behalf of his dear Church Besides he is a most precious stone by reason of his incomparable rarity there being but one of this nature found in the whole World Who would not turn a spiritual Merchant and selling all that he hath endeavour to (o) Mat. 13.46 purchase this inestimable treasure This is that stone saies holy Peter on which onely our salvation resteth (p) Act. 4.12 There being no other name under heaven given among men whereby we must be saved than that new name engraven on this (q) Rev. 2.17 white-stone (r) Jer. 23.6 the Lord our righteousnesse The Lord Christ is the onely Sun which by his bright and fulgent raies dispels the darknesse of the Chambers of death and of the bottomlesse pit He is the onely Phoenix out of whose perfumed ashes doth arise the curiously plumed progeny of the Church whose wings are (s) Psal 68.13 covered with silver and her feathers with yellow gold This is the only Stone the Rock of Ages [t] 1 Pet. 2.7 so precious to them that believe on which alone our feet can be steddily fixed (a) Psal 40.2 that our goings may be established 3. He is termed a * Isa 28.16 tried stone Jesus of Nazareth ¶ 3. as the blessed Apostle Peter affirmes a man †Act. 2.22 approved of God by miracles signs and wonders Who when tried by the divine Majesty in the fire of his wrath to melt away the drosse of imputed sin did nec dissilire nec dissolvere neither fly in pieces for want of radical Oyl nor melt under that terrible calcination for want of tenacity and consistence Though all the sins of the elect were put into the crusiple of his humane nature yet he came out of the furnace inviolable and was therefore Crowned with the diademe of a glorious triumph Although he were so (b) Isa 53.5 sorely wounded for our transgressions and bruised for our iniquities by the hammer of the Law and pierced by the sword which was used by the right hand of him (c) Zech. 13.7 who was his fellow yet this Royal stone did neither shrink out of his fixed place in the Corner nor sink under the weight of divine anger The Prince of this World made towards him with the infernal three-tined fork of (d) Mat. 4 3 6 9. tentations to try the strength of this Corner-stone but (e) Joh. 14.30 found nothing degenerous in him or in the least wise malleable by all his Art and fury That great Goliath of Hell came marching up against him in his coat of maile his helmet of brasse and a weavers beam in his hand But was so dismaâ—ly smitten in the forehead of his bold designes by the mighty force of this †Cypr. p. 277. stone taken out of the (f) Psal 110.7 brook of Kidron that he fell down on his face to the Earth which afterwards proved like a sharp and fatal (g) Exod. 4.24
Neque enim adoravit cum lapidem vel ei sacrificavit sed quoniam Christi nomen à Chrismate est idest ab unctione profectò figuratum est hinc aliquid quod ad magnum pertineat Sacramentum For saith Austin he neither worshipt that stone nor sacrificed to it but because the name of Christ is from unction verily there is something figured by it which pertaineth to a great Mystery Another likewise of the Ancients speaks to the same purpose (e) Cyprian l. 2. Contr. Judaeos p. 277. Edit Bas 1530. Lapidem consecravit unxit Sacramento unctionis Christum significans He viz. Jacob consecrated and anointed that stone hinting at Christ by the Mystery of unction To mention no more evident is the testimony of one more antient then either of the former who when speaking concerning the present work of Jacob at Bethel hath these words in his dialogue with a Jew (f) Justin Mart. dial cum Tryph. p. 244. Edit Commelin 1593. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have in like manner manifested that Christ was figuratively set forth by a stone in many Scriptures The holy Patriarch sleeping sweetly on this blessed stone saw him at the top of the ladder in a vision who supported him beneath which was no other then the (g) Id. ibid. lin 40. 41. Joh. 1.51 Son of God teaching us that the secret support which a Saint enjoyes is sometimes illustrated with radiant visions of assurance from heaven If we repose our souls in their saddest agonies upon this anointed stone we shall enjoy sweet silver-slumbers gilded with Angelical visions of divine love reaching down the ladder of assurance from heaven by which we may ascend into the bosome of God when we are terrified with the frownes of a threatning and persecuting World while we are travelling towards Bethel the house of God the mansion of glory This was the stone which blessed Joseph when sold by his unkind brethren found to be his help (h) Gen. 49.24 Rivet Exerc. 185. p. 696. Fol. even the stone of Israel accordingly as his dying father did dictate in that solemn blessing whereby his head was elevated aloft beyond the rest of his kindred and raised up to the second place of state and dignity in the kingdome of Egyyt Moses another Eminent servant of God sate upon this stone on the top of the Hill when his hands were held up to heaven in prayer while Joshuah was fighting with Amalek in the valley (i) Cyprian ibid p. 278. sacramento lapidis stabilitate sessionis Amalech superatus est ab Jesu id est Diabolus à Christo victus est When under the mystery of that stone saith a holy Martyr and the stability of Moses session Amalek was overcome by Joshuah that is the Devil was vanquisht by Christ So (k) Tom. 3. p. 46. Jerom to Fabiola speaking of Rephidim the 11th mansion of the Isralites hath these words sedet Moses super lapidem dictum à Zacharia qui septem habebat oculos that Moses sate upon the stone spoken of by the Prophet Zechariah which had seven eyes In the clift of this (l) Exod. 33.22 Dr. Reynolds on Psal 100. p. 166. quar rock was Moses placed by God himself when the Lord passed by him and proclaimed his glorious name (m) Exod. 3.4 6. THE LORD THE LORD GOD merciful and gracious long-suffering and abundant in goodnesse and truth c. This was the (n) Deut. 27.2 3. Cypr. p. 277. stone on which Moses commanded all the words of the Law to be written when they were passed over Jordan into the land of promise Joshua likewise the Captain of the Lords Armies when he had given the possession of the Land of Canaan to the tribes of Israel convenes them before the Lord at Shechem a little before his death and sets up this Mystical (a) Josh 24.26 stone under an Oake near the holy Sanctuary and having adjured them solemnly to the fear and service of the Great God he said unto all the people Behold (b) Cyprian ibid Jul. Firmic Mat. de Err. prof relâ—g p. 27. Lug. Bat. 1652. this stone shall be a witnesse to us For it hath heard all the words of the Lord which he spake unto us When the Ark was brought back out of the Land of the Philistines it rested upon this (c) 1 Sam. 6.15 18. Cypr. p. 278. stone in the fields of Bethshemesh which is alone able to sustain the symbole of Gods presence among his people and give forth the infallible dictates of his will concerning divine-worship and the management of holy Ordinances This was the rock of ages in a Cavern whereof (d) 1 King 19.9 13. Elijah the Prophet once stood being in the same mount of God viz. Horeb wherein the Lord had before manifested himself unto Moses and now passes before Elijah in the still and gentle voice of mercy And why do we find such gracious revelations of his Majesty to the holy Prophets in mount Horeb a place so dreadfully shaken by the thundring dispensations of the Law a place that yielded the two Tables of stone wherein the Commandements of God were engraven with his own finger But to shew that as the positive Law of God was graven in pieces of stone taken out of that rock which signified Christ So we might be comforted under the infirmity of our flesh since the fall seeing Christ alone can retain and conserve the true impressions of the divine will upon his heart and fulfill that law which we had broken by his perfect and intire obedience With which God being fully and compleatly satisfied is pleased in that very place to declare himself a merciful God to poor sinners in a covenant of grace promulgated both to Moses and Elijah in that very mountain with the gentle sweet and melting voice of Gospel love They being the very same persons which afterward appeared with our Lord in the mount of Transfiguration in the daies of his flesh The pen-man of a famous Psalme so often cited by the spirit of God in the new Testament as yielding a very divine Oracle concerning Christ whom though the builders had refused yet he esteemed as the (e) Psal 118.22 head-stone of the corner having had great and sweet experience of the strength and power of God connexed with mercy in the preserving of his soul from sinking in the horrible pit and in the miry clay by setting his feet upon that solid (f) Psal 40.2 rock of salvation Noble Daniel being under a prophetick Ecstasis when his soul was taken up by a very sublime rapture rejoyces in the vision of this living and growing stone which was cut out of the (g) Dan. 2.45 mountain without hands out of the mountain of eternity according to his divine nature or the mountain of the Jewish kingdome as (h) Matthiae Theatr. hist. part 4. p. 6. others take it according to his humane nature
〈◊〉 Iejus as the one and onely God (e) Plut. ibid. p. 699. Besides this Title at Delphos There was antiently likewise at the * Porphyr de abstin l. 2. p. 155. Temple Epidaurus an inscription in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to this fragrant Temple hastes in vain Who doth not in his breast chast flames maintain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's Chastity befitting a Temple saith Porphyry in that place when our thoughts are onely exercised and busied about holy matters But whether or no there were any such like inscription on the front of this famous Porch of the Temple though I am not able to resolve by reason of Scripture-silence where as Josephus relates of pillars standing in one of the walls of the Temple in latter ages of 3 cubits high ingraven with certain letters declaring (e) De bell Judaic l. 6. cap. 6. sec Ruffin p. 916. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no stranger might be admitted within that holy place Yet this I am sure of that the counsel of Paul is most safe and wholesome that he that cometh to God and draweth nigh in a way of holy worship (f) Heb. 11.6 should believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that HE IS and that he is a rewarder of them that diligently seek him Whether no the antient Temple had any such inscription of an Ehejeh upon it or not to bring to mind the unutterable essence of God whose face they sought that drew nigh to him in his sacred services it is not much material seeing now it is not in the mountain of Samaria not in Jerusalem that God will be worshipped but we must endeavour to preserve the memorials of his fear and the indelible Characters of his infinite essence upon our hearts when we come to worship him in spirit and truth For the (a) Joh. 4.23 Father now under the Gospel seeketh such to worship him We must remember to cast a watchful eye upon the (b) Eccl. 5.1 feet of our affections before we approach to the house of God and seriously consider whether we have taken straight steps in the paths of his commandements and whether they are set in due order and cleansed (c) 2 Chr. 30.19 according to the preparation of the Sanctuary For we must (d) Heb. 10.22 draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water viz. our conversations cleansed with the water of the spirit in the laver of (e) Tit. 3.5 regeneration as the antient Priests of the Temple did wash their bodies in the water of the brazen-sea that stood in the inward Court before they entred the Sanctuary to officiate in their sacred functions We are to observe further that there were several steps by which they were to ascend into this Porch before they could enter the holy place to shew the divine elevation of the souls of spiritual worshippers even as Jacobs ladder had several rundles which the ascending Angels were to climb before they could arrive (f) Gen. 28.13 near to God who stood at the top thereof in that mysticall Vision In like manner in respect to our drawing nigh to God in divine worship Soul-exalting humiliation deep and serious Meditation searching Examination self-judging condemnation by reason of our infinite unworthinesse to converse with so holy a Majesty together with ardent Ejaculations of our hearts in prayer toward heaven his holy place are the several steps by which we mount up into the Porch of Praeparation that gives us admission into fellowship and communion with God in his Sanctuary-worship We read concerning Peter and John (g) Act. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ascended or went up to the Temple at the hour of prayer grant leave to an allusion thereby to shadow forth the elevation and lifting up of our minds in the heavenly Climax or Scale of praeparation for the spiritual worship of his Majesty in the assembly of his Saints These Stairs or steps in their extent from North to South were of sufficient length to admit many Priests in a joynt ascension up to the Porch and so into the Sanctuary if the occasional Service did so require as at the time (h) 2 Chr. 26.17 of King Uzziah's intrusion into the Priestly function we read of the High-Priest and fourscore of the inferiour at once with the King at the Incense Altar The convenient copiousnesse of which Ascent may hint to us that in Gospel daies many with the voice of gladnesse shall say one to another Let us (i) Ps 122.1 go yea (k) Isa 2.3 let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us of his waies and we will walk in his Paths Which places together with many other in Scripture may reflect upon all the spacious and stately ascents at the severall Gates of the Courts and of the Mount Moriah itself where the legall Services were performed This Porch into which we have now brought our devout Reader is generally conceived to have been open and without doores on all sides on which it was not annexed to the body of the Temple possibly intimating to us the open-heartednesse of God's Grace and Mercy under the Gospel the freenesse of his Goodnesse inviting all poor distressed Sinners to draw nigh to Him so be it they make their addresses in a holy and pure Evangelicall manner For (l) Prov. 9.1 c. Wisdom hath hewen out her seven Pillars hath built her House hath slain her Beasts hath mingled her Wine and furnished her Table of Shew-bread within the Sanctuary hath sent forth her maidens of honour the Virgin-Embassadours of her pleasure to cry with a loud voice Whoso is simple let him turn in hither (m) Isa 55.1 Ho Every one that thirsteth (n) Rev. 22.17 The Spirit and the Bride say COME For the Gates of the Temple of the (a) Rev. 21.25 new Jerusalem are never shut yielding constant admission for those that are saved out of the Nations to walk in the light thereof The costly and beautifull gilding that adorned this holy Entrance denoted the Splendor and admirable Excellency of divine and spirituall worship even at our first initiation into Society with God in his blessed Ordinances Oh! how much of God doth a humble and holy Soul find within him when he doth but sett his heart aright toward his testimonies What sweet experienced tastes of God's goodnesse hath such a Soul enjoyed With what divine irradiations upon his understanding hath he been enlightned and enlivened when coming sensible of his own emptinesse and unworthinesse to hold spiritual converse with his holy Majesty The very (b) Psal 119.130 Entrance of his Word giveth light and a blessed understanding to the Simple The fear of the Lord is the (c) Psal 111.10 Beginning of Wisdom when
we approach near the Foot-stool of his holinesse in solemn Worship even in the very entrance of this blessed work The great God having declared that he will be sanctified by all them that (d) Lev. 10.3 draw nigh to him and by all the people he will be glorified The extraordinary height of this stately and pompous building the Porch of the Temple arising even to an 120 Cubits as we have heard before in the former description so famous for its pleasant and capacious Prospect before remembred shews forth to us the excellent sublimity of divine contemplation Wherein the Souls of heavenly Worshippers being intensly conversant look down upon the Earth as beneath a Saint and contemn (e) Mat. 4.8 all the Kingdoms of the World and the glory of them The Heart of a Saint is most humble and lowly who though exalted into divine communion yet is the most noble heroick high-minded person in the whole world being such a one as whose heart cannot be filled with the vast Empire of the whole Globe or the Dominion of all the conceited and imagined worlds in the Universe (f) Col. 3.1 He whose affections are set upon things above is like unto the Church that treadeth (g) Rev. 12.1 the Moon under her feet Upon the Top of this stately Tower which the side walls of the Porch sustained called by the Evangelist Matthew (h) Mat. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pinacle or wing of the Temple the blessed body of our Lord possibly was (i) D. Lightf Temp. p. 58. arrived when he triumphed over the Devil there tempting him to presumption He was now it seems raised by the power of Satan permitted to him by God above the place of the Solemnities of sacred Worship which may yield us this glance by the way That it is a diabolical Tentation a hellish delusion when any poor Souls are elevated and lifted up in their hearts above the instituted Ordinances wherein God hath appointed that we should worship him under the Gospel Besides it exhibits to our consideration the extream danger of spirituall Pride when we are even exalted to heaven by the means of Grace Our dear Lord in his transaction with and conquest over Satan yielded us an Example that as he himself did not so neither might we dare to presume upon the protection of or communion with Angels unlesse we walk in all the (k) Psal 91.11 waies of God who hath promised therein to keep us and because he hath set his love upon us (l) Ver. 14. he will deliver us and set us on high because we have known his name The Mysteries of the Sanctuary or Holy Place NOw let us enter the Gates of the Sanctuary (a) Ps 118.19 the Gates of Righteousnesse Let us enter (b) Ps 100.4 his Gates with thanksgiving and praise let the (c) Ps 24.7 everlasting Doores fly open that we may see the King of Glory in this his sacred Palace that we may (d) Ps 27.4 behold the beauty of the Lord and enquire in his Temple Angelicall words though pillar'd with the firmest Reason adorned with the choisest Gold of Rhetorick and (e) Cant. 4.10 paved with melting Affections are not Chariots majesticall enough to carry within them those Royall conceptions which become those Mysteries that sate in state within these holy Chambers Incomparably glorious was that place of old wherein the unapproachable Majesty of Heaven was pleased to vouchsafe his presence of favour and grace among dust and ashes to take up a habitation among Worms and to receive Homage and Adoration from Creatures in comparison with him lesse then (f) Isa 40.17 nothing and vanity Yet so pleased it the infinite and incomprehensible God so far to condiscend to the workmanship of his own hands as to keep house in the midst of his people whom he was pleased to choose for himself out of all Nations and within this sacred building to command several Golden Utensils to be made and placed there for his use as if he did indeed dwell amongst them Here were the ten Tables of Shew-bread set before him continually There the Lamps of the ten Golden Candlesticks burned with pure Oyl Olive continually feeding their radiant flames Above stood the golden Altar of Incense sending forth its fragrant odours while the King was held in his (g) Cant. 7.5 Galleries to whom while sitting at his Table the (h) Cant. 1.12 Spikenard sendeth forth its rich Perfume Whoever drawes nigh but to the contemplation of these rare and profound Mysteries therein couched let him pull off the (i) Exo. 3.5 shooes of his worldly Conversation and corrupt Affections For the place whereon he stands is holy Ground which is the earnest and ardent prayer of the unworthiest of his Servants before he enters upon so solemn and sacred a work as this before us In former Lines it hath been declared That the Temple in generall signified the Gospel-Church I hope also it shall appear in succeeding passages That the Oracle or most holy place did signify and shadow forth Heaven or the place and state of Saints in Glory It rests then that the Body of the Temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more eminent and yet usual manner (k) 1 Kin. 6.7 The TEMPLE but more properly and strictly styled the Sanctuary should decipher and exhibit the Type of the Church Militant upon Earth and conversing with God in his divine Ordinances His Majesty of old had acquainted his people of Israël that he would set (l) Lev. 26.11 12. his Tabernacle among them and walk in the midst of them which was most graciously performed from the daies of Moses to the Reign of Solomon At which time he declares himself evidently that it was his holy will to â—well in a fixed Temple at Jerusalem promising that he would (m) 1 Kin. 8.29 place his name there Now that the glorious Fabrick of the Temple did mystically shadow forth the spirituall House of the Evangelicall Church the Apostle Paul will come in as a clear witnesse in that solemn appeal to the Hearts and Consciences of his Corinthians (n) 1 Cor. 3.16 17. Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you Yea further he makes every particular Saint to be a little Sanctuary for the Holy Spirit to dwell in as may appear by that expostulation What know ye not that your Body is the (a) 1 Cor. 6.19 Temple of the Holy Ghost which is in you Likewise that the Church of God in general is the (b) 2 Cor. 6.16 Temple of the Living God alledging by way of Testimony that place in Leviticus before cited In another place the same pen-man declares that the Building being fitly framed together and fixe upon Christ the choise Foundation doth grow into a Holy (c) Eph. 2.21 Temple in the Lord. Other where he exhibits the infallible
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
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
of Judaea no other Country affording it besides as many Authors write the Prince of Oyles or Unguents as the name imports should be left out in this choise composition Wherefore some have apprehended it to be concluded in the first words for that which we translate Principal Spices the Hebrew terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshamim Rosh Aromata capitis the spices of the head that is the chief and most eminent But because these words seem to be onely general terms comprehensive of the particulars presently enumerated therefore others have thought that the Balsame is couched under the name of free and pure Mirrhe However it be this is evident that the choisest ingredients for such a composition are commanded by God wherewith the Priests were to be anointed But as to the spiritual signification of this Unction we have the guidance of the Holy Spirit him self to direct us who in the New Testament doth frequently intimate that the participation of his Gifts and Graces is thereby shadowed forth to us The High Priest upon the account of this legal Unction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Lev. 8.3 5. and by the Seventy in the 3d verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 5th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus the anointed clearly hinting to us our Gospel-High-Priest the Lord Jesus Christ the true Messiah or Anointed of the Father with the (a) Ps 45.7 Oyl of gladnesse above his fellowes which place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly and expresly applied unto our Lord and Saviour in the (b) Heb. 1.9 Epistle to the Hebrews The glorious Antitype of David being (c) Psal 89.20 anointed King as well as Priest of his Church The same person the Apostle Peter asserts to have been (d) Act. 10.38 anointed with the Holy Ghost and with power Nay all the people of God who are (e) Rev. 1.6 Priests and Kings unto God are (f) 2 Cor. 1.21 anointed with the same Spirit The ancient Unction was external (g) Ps 133.2 upon the head of Aaron and ran down upon the beard and went down to the skirts of his Garments The Gospel Unction is internal which we (h) 1 Joh. 2.20 27. have received from the holy One and abideth in us the same anointing teacheth us all things and is truth Precious and excellent were the mixtures of that ancient Oyl What particular Gifts or Graces each might signify I leave to others being certain of this that (i) Isa 11.2 the Spirit of the Lord did rest upon Christ the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowâ—edge and of the fear of the Lord and it is of this His (k) Joh. 1.16 fulnesse that we have received even Grace for Grace This Unction was administred by measure to Aaron in a certain weight of sweets and a Hin of Oyl Olive Exod. 30.24 Joh. 3.34 but God gave not the Spirit by measure unto Christ But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 And when all the Graces of the Spirit do hold communion together in a Saint's duty as the several Ingredients of this Unction in one composition then are duties most fragrant With this Unction were all the Vessels of the Sanctuary to be anointed to signify to us that all religious exercises and Ordinances under the Gospel are no further useful and beneficial then as they are perfumed with the secret and most precious operation of the Holy Spirit through whom we are made partakers of Christ's holinesse and have (l) Eph. 2.18 accesse with holy boldnesse to the Throne of Grace The last thing in the consecration of Priests was Sacrificing whereof may be read at large in the 8th Chapter of Leviticus The blood of the Sacrifice being sprinkled upon them To note that the Office Calling and Execution of the service of Gospel-Ministers are all sanctified by the blood of Christ The Lord Jesus died to purchase a Gospel-Ministry his precious blood consecrates and sets them apart to that excellent function Oh how dreadful a sin is it for vile wretches to trample upon and scorn that Office which was dedicated by the blood of Christ who when ascended up on high * Ps 68.18 received Gifts for men He gave not onely †Eph. 4.8 12. Apostles Prophets and Evangelists but Pastors and Teachers also for the perfecting of Saints for the work of the Ministry for the edifying of the body of Christ For how long time Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The Gospel-Ministry anointed by God and consecrated by the blood of Christ and receiving gifts by the benefit of Christ's ascension is we hence learn to continue till all the Members of Christ's mystical body are gathered into one which work will not be compleatly finished till the end of the world For some Saints shall remain alive at the second coming of our Lord 1 Thes 4.15 c. when he himself shall descend from heaven with a shout with the voice of the Archangel and with the Trump of God c. Then those which are alive and remain shall be caught up together c. in the Clouds to meet the Lord in the aire and so shall they ever be with the Lord who had promised at his ascension to be with his Ministers alwayes Mat. 28.20 even unto the end of the World The High-Priest among the Jews was consecrated with blood he needed Sacrifice for his sins but our High-Priest is holy harmlesse undefiled Heb. 7.26 Ver. 24. separate from sinners and made higher then the heavens he continueth for ever and hath an unchangeable Priest-hood He was without sin and therefore the Sacrifice of himself whereby he was consecrated to all his glorious Offices was to make entrance for others into the holiest by his blood in a new and living way which he hath consecrated for us Heb. 10.20 Joh. 17.19 Heb. 10.14 For their sakes he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate and sanctify himself that they might be sanctified through the Truth For by one Offering hath he perfected for ever them that are sanctified On this excellent subject I might enlarge amply but considering there are yet several things behind in the two last Sections of this Chapter which refer somewhat to this point I shall speak but a word or two of the other Temple-Officers and come to the close of this 4th Section Having spoken thus much concerning the Priests Let me in brief hint at the rest and I shall conclude They were the Levites and Nethinims whereof at large in the former story of the Temple The Levites according to four distinct charges were divided into Singers Porters Judges and Treasurers Here some might expect possibly that I should
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.