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
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
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
principal part whereof was Geometry Act. 7.22 they being necessitated every year after the overflowing of Nilus to measure the Limits and Bounds of most mens Land a-new as Herodotus in the Life of Sesostris in his Euterpe together with Diodorus Siculus in his first Book and 81 Section according to some Copies do both attest That possibly Moses and his People might use the Aegyptian Measures which if true though we have no word in Scripture for it then I will recommend to the Readers consideration a notable Memorandum of the Aegyptian Cubits out of Herodotus holding it not convenient to spin out any more time on this Subject The place is in Euterpe Herodotus or of his History lib. 2. In English thus A Pace is six Foot or four Cubits A Foot is four Palms A Cubit sixe Palmes If you say it is Samian measure generally used by that Author I answer with his own words in the same Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aegyptian Cubit is equal to that of Samos To conclude what ever the Cubit were either of Moses or Solomon the Dimensions of the Temple being described not by yards or feet but under the name of Cubits the judicious Reader may imagine its length according to his own most exact conception and so conceive the House as large and magnificent as he please sobeit he be careful that the Battering-Ram of his fancy do not cast the Walls Gates and Porches and the poor Levites in their Watches into the Valleys of the Moriah-Mountain For the whole Hill with the Temple and Antonian-Buildings included did not contain much more then about six stadia in compass as Josephus hath left upon Record De Bell. Judaic lib. 6. cap. 6. What a stadium in Josephus is you may see in the third Chapter of this Treatise Since we have then a little cleared off our hands this tough and knotty rubbish of a Cubit so much as to our present Design let 's begin to lay the Foundations of the Temple and so proceed forward to the Top-stone of that admirable Fabrick The Foundation THE Foundations of this Royal-Building were laid with great costly hewen stones Of what depth Scripture is silent Foundation 1 King 5.17 De re rust l. 1. Tit. 8. But if Palladius be a good Architect they should be in depth a fifth or sixth part of the height when the place is solid This being on a Rocky Hill as Josephus writes we may allow for the Porch of one hundred and twenty Cubits high the depth of Twenty Cubits and for the whole House being Thirty high five Cubits depth for the Foundations and on each side half a cubit broader then the Walls of the House The full thickness of the Walls are not deducible out of Scripture Walls 1 King 6.6 Onely thus much we may clearly evince that they were four cubits thick at least just by the ground For we read of three Cubits abated in the thickness of the Walls for the Beames of the side-chambers to lye upon On which account we do allow but one Cubit for the thickness of the Temple-wall from above the Roof of the third and highest Story of the Chambers to the Roof or Top of the Temple it self But if we allow 6 at the Bottome there will remain three at the Top which is the least we can allow considering the height together with its magnificence and designed duration If six at Top as usually most do grant then there will be found nine at Bottome or 10 as the learned Ribera would have it I know some would squeeze six Cubits out of Ezekiel's Visionary Temple for the thickness of its Walls but we shall go in the middle proportion and in our Figure adde to the internal capacity the thickness of six Cubits for the Walls till some Rabbinical Architect shall conjure up the Ghosts of Solomon's Builders to decide the Controversie The Figure of the Covered Temple 1. The Tower of the Porch 2. The Porch 3. The Holy place 4. The Oracle 5. The windowes of the holy place 6. The side Chambers Of the Porch BEfore I enter upon the Proportions of this Building Situation its necessary we should remember the Temple-Student what point of Heaven the Porch and its stately Entrance did face For which purpose let 's consider that Ezekiel in his Captivity-Vision being brought into the Inner-Court of the Lords House saw 25 men between the Porch and the Altar with their backs toward the Temple of the Lord and their faces towards the East Ezek. 8.16 worshipping the Sun toward the East Whereby is tacitely implyed that the Body of his Visionary-Temple or the Covered House the Pattern in many things of Zorobabels Structure was Westward of the brazen-Brazen-Altar If this be not enough observe out of another place that the Gate of the outward Sanctuary that is the Holy-place of fourty Cubits long Ezek. 44.1 as I shall shew by and by which looketh toward the East was shut Yet once more when he was brought to the door of the same House again we read That he saw Waters issuing from under the Threshold of the House Eastward For the Fore-front of the House stood toward the East Ezek. 47.1 I hope this is a sufficient Testimony being treble-twisted to draw any sober mans consent to us seeing that the situation of the second Temple according to the concurrent judgment both of Jews and Christians did imitate the former of Solomon's So that now none need fly to any Idiotismes or Proprieties of the Hebrew Language for a Sanctuary to shelter the true situation of the Temple as some have done The beautiful face of the Porch we will then begin to erect towards the East-quarter of Heaven 1 King 6.3 Length Breadth 2 Chron. 2.4 Height Dr. Lightf Templ p. 89. whose inward Capacity shall be contained within a Line of Twenty Cubits length from North to South for its length ran parallel to the breadth of the House and a Line of Ten Cubits for its breadth from East to West The height of the whole Porch was very stately and pompous viz. One hundred and Twenty Cubits Not that it was all empty and void to the Top but probably had Chambers and Winding-stairs ascending up to the Roof But that the lowest Concameration of the Porch was more then 22 Cubits and ½ in height may be evident by the height of the Pillars of Brass whereof we shall speak anon Probably the height of its lowest Room within might be equal to the rest of the House viz. Thirty Cubits As for the Battlements on the Top of the Porch Battlements we may conceive them to be much of the same proportion with those of the Walls of the City fore-described that is the height in the open spaces was two Cubits and the Propugnacles three Cubits or thereabouts or rather stately Rails of Stone besides the more curious Ornaments of Pinacles From the Top of this Porch I
apprehension by and by to be sufficiently averred that they were extant under the first Temple with their Gates opposite to the four Cardinal Winds and all this shewn by Josephus that they were even built by King Solomon himself where he handles that Kings Fabricks of set purpose Besides the words following as well as those preceding in this present Text of our Jewish Historian do also argue that Josephus meant by this phraâ—e of the Temples nakedness its being destitute of such stately Porches on each side at its first Erection except on the East-Quarter For he tells us afterward that in ensuing Times there was a Three-fold Wall about the Temple and that the Foundations of the lowest parts of the Outward Wall were three hundred Cubits high in some places more 1 King 6.36 and that the stones were fourty Cubits large Upon such Foundations sayes he there were Buildings erected worthy of them to wit 1 King 7.11 double Porches sustained by Pillars of Twenty five Cubits high that were single stones of Marble And moreover he relates that those Porches were Thirty Cubits broad and the whole compass of them together with the Tower Antonia was six Furlongâ— Hence we may learn that for such stately Fabricks as Solomon's Eastern Porches and those afterwards added there was necessity of mighty strong Foundations Of which vast Foundations with their stately Porches built upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple was destitute and lay open in comparison of the East-side where Solomon himself had yet at first onely built them But that there was a Wall including the greatest part of the Mountain of the House with several Gates the same Author shall presently satisfie you and that fully Wherefore as to such vast additions of Earth as some imagine I have this conception onely to give in viz. That where the Walls were raised straight up out of the Valley for to build these Porches upon the Earth was pared from rough and uneven places of the Hill and conveyed by Labourers from place to place to fill up those hollow inequalities between the raised Walls and the sloping declivity of the Hill for all that was thus labouriously performed was to this end even to make the Temple ground rise by degrees smoothly from the East-gate of the Outward Wall up to the Temple it self For the Mountain it self was but little added ro by all these industrious Labours as to its main parts receiving no accession of Pelion's or Ossa's Cast upon it or laid to it as some fondly dream Concerning which you may please to read that Learned piece of the Temple in our Saviour's days written by Dr. Lightfoot pag. 4 5. But submitting the whole to sober and unbyassed persons I shall now proceed to prove that their Work were two Courts compassing the Temple which I shall divide into two Sections First of all that there were two and that even by Scripture it self Secondly that these two encompassed the Covered Temple To which purpose we read in the Book of Kings 1 King 6.36 That Solomon built the Inner-Court with three Rows of hewen stone 1 King 7.11 and a row of Cedar-beams Again we find in the same Book another passage relating to Posterity that the great Court round about was built with three Rows of Hewen-stone and a Row of Cedar-beams Whence we may infer by the Rule of Relation even from an Inner-Court that there was an Outer and from a great Court that there was a less Besides we read expresly of Courts in the plural number so sayes the Author of the Chronicles That the Levites Office was to wait on the Sons of Aaron in the Courts and in the Chambers 1 Chron. 23.28 1 Chron. 28.6 Ver. 12. In another place David tells his People that God had said to him That Solomon his Son should build his House and his Courts To whom in the 12th Verse he gave the Pattern of the Courts of the House of the Lord. Hence likewise we infer that there were two for certain if not more in the very days of Solomon That there were any more then two Courts in Solomon's days it cannot be clearly decided but 't is most probable in the Negative by some passages of Scripture which speak in so many terms concerning the two Courts in the House of the Lord 2 King 21.5 2 Chron. 33.5 2 King 23.12 in the which Manasses built his Altars that were overthrown by godly Josiah If any should object that these are to be understood of the two principal Courts whereas we read of a Middle-Court and a New-Court and a Court of the Women in Scripture before the days of Manasseh let them remember that those three names were given onely to one Court which was laid out and built possibly by Jehoshaphat in whose days we first read of a new Court 2 Chron. 20.5 Though some conceive that the Outward Court was called by the name of New-Court as being in those times so famously repaired as if it had been new built and might justly demerit that denomnaition The great Outer-Court then which we have gained from Scripture which proceeds from the mouth of Truth it self whether it were an inclosed piece of ground round about the Covered Temple and the Priests Court contained within its circumference I shall next endeavour to open To this purpose that this Exteriour Court Isa 2.2 Miâ— 3.12 4.1 Zech. 8.3 contained within its Wall the whole Area or Plot of Sacred Ground taken out of the Mountain of the House of the Lord I hope may be clearly evinced before we conclude For first we read of no other Courts extant in the days of Solomon then the Priests Court and the outer Court which is expresly laid down in the Book of Chronicles 2 Chron. 4.9 Besides it 's generally confessed by the Learned both Jews and Christians that there were never no more Courts then these four 1. The Priests Court with a small distinction in it for the people that were clean of three Cubits high 2. The Womens Court called the New-Court as some conceive 3. The Chel or Inclosure of Stone round about these Courts which may be valued at the reputation of a small Court 4. The Court of the Mountain of the House Now if neither the Womens Court nor the Chell were built in Solomon's time but in the Reign of after-Kings then it remains that the Court of the Mountain of the House must be the Outer-Court of King Solomon for a large proof whereof I refer you to that excellent Tract of the second Temple Dr. Lightfoot p. 101. written by the fore-praised Author a man most learned in all Rabbinical Knowledge and the ancient Customes and Histories of the Jewish Nation who out of L' Empereur in Middoth fol. 67. and others doth manifest this more fully The which also I hope to make clearer in succeeding Lines by the Gates at which Solomon appointed the Levites to watch
lin 11. Edit Basil 80 1561. in Epistola ad Philocratem Wherefore seeing the Greek Stadium of Josephus was six hundred feet if you multiply them by 5 that is five Furlongs they will yield three thousand feet for the Circuit round about Moreover Vitruv. l. 3 cap. 1. pag. 40. lin 9. Edit Lug. Bat. 1649. four Palms generally being the known parts of a Foot being multiplyed into three thousand will produce twelve thousand Palms the Circuit of the Walled Ground Now the Rabbies say that the Mountain of the House was five hundred Cubits square so that in the four sides added together it 's Circuit arises to two thousand Cubits which being multiplyed by six Palms to a Cubit that is a foot and half as is before said and may more amply be manifested in another place there issues twelve thousand Palms equal to the measure of Josephus which makes him and the Rabbies not to fall out in the Building of the Temple Hence then it follows that the Outward-Court and its Wall is more exactly determined by Josephus than by the Rabbins who lived since him and saw not what he reports as an ocular Witness who tells us expresly as is before related even concerning Solomon's Outward-Court that it was four-square each side containing a Greek Furlong in length and the Whole round about being almost half an English mile as is before computed Thus much then for the Compass of the Outward-Court Of the Inner-Court THis Inner-Court is sometimes called the Priests Court The quantity whereof under Zorobabel's Temple about three hundred and ten years before Christ our Lord's Incarnation Josephus relates out of the Writing of Hecataens Abderita Contra Apton lib. 1. pag. 1049. D. speaking of the Wall that encompassed the Temple and Altar in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stone-Wall encompassing it was for its length five Jugera and in breadth one hundred Cubits Now Suidas sayes in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was the sixth part of a Stadium which before we have maniâ—ested to have been six hundred Grecian Feet which is proper to Hecataeus a Geeek Writer Hence then we learn that in those days the length of this Court from East to West was five hundred Grecian feet which is parallel to three hundred thirty and three Cubits and ½ If the Hebrew Cubit should prove neerer to a Grecian foot and half than to the Roman which being of an intricate Hisquisition I leave to another Discourse But these 333 Cubits excellently well concur with the length of the Plot of the Inward Courts of Zorobabel's Temple the Walls not being admitted into Dimension For the constant computation of them is thus The Priests Court 187 Cubits long The Womens 135 And the Chel 11 which produces the 333 Cubits of Hecataeus wanting but 1 3 of a Cubit to parallel with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 5 6 of a Stadium for the length of this Court But as to Roman Measure five hundred Greek feet are equal to five hundred and twenty feet ten Inches which is equivalent to three hundred fourty and seven Cubits and four Inches if a Cubit be but a foot and ½ of Roman measure so that this will yield above fourteen Cubits for the two outmost Walls besides the 333 Cubits before spoken Now as to the breadth Hecataeus mentions one hundred Cubits which unless we accept concerning the bare ground on the North and South-side of the covered Temple destitute of any building it will not agree with the Jewish Descriptions But if it be so understood then the breadth of the covered Temple Walls and Chambers being fifty Cubits as is said before This being added makes the sum agree in 150 Cubits for the whole breadth whereof more by and by But you will say This whole story of Hecataeus is concerning the Second Temple of Zorobabel's To this I onely at present answer That if the Outward Court Walls were raised in the same place under the second wherein they stood under the first Temple then is this a good testimony of Hecataeus to our purpose For which we shall not very earnestly contend though there be good probabilities for that purpose It is true the length and breadth of neither Court can be defined out of Scripture unless you will joyn issue with Villalpandus as to his Visionary Temple in Ezekiel which â—o nomine because related but in Vision cannot be a sound Foundation for material Temple-Buildings especially seeing the Dimensions of the Wall round about the Outward Court are laid down by Ezekiel to be two thousand Reeds each Reed being six Cubits and an hand breadth Now seeing that two thousand Cubits are five Furlongs at four hundred Cubits to the Furlong as abovesaid Then two thousand Reeds will be six times five that is thirty Furlongs besides two thousand hand-breadths which arises to 333 Cubits and 2 6 or 1 3 that is almost another Furlong whereas Aristaeus an Eye-witness if his Copy he true which we have though the Authors work concerning the seventy Translation is warranted by Tertullian pag. 31. in his Apology against the Christians pag. 637. 80. testifies in these words concerning the City Jerusalem it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its compass was fourty Furlongs Now if according to Ezekiel there were about thirty one Furlongs in compass expended upon the Temple-Buildings there will remain then but eleven for all the City besides which is most absurd Nay Josephus who knew it better sayes the whole City was but thirty three furlongs in compass De bello Judaico lib. 6. cap. 13. Graec. pag. 914. B. which receives farther confirmation by his Testimony concerning the circumvallation of Titus in his Siege against the City which he relates to take up but 39 stadia in his 6th Book De Bello Judaico cap. 31. or 13 Lat. Pag. 937. B. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence we must necessarily infer the compass of the City it self to be less then the Line of the Besiegers which incompassed the City of thirty three Furlongs in circuit as he had related before So that there will be left by Ezekiel's Measures of the Temple but a little above two Furlongs for the whole City Insomuch that we may justly wonder at the costs and pains of Villalpandus in his large Volumes building a Temple without any solid Foundation for its Dimensions to be extended upon the holy Mountain which was incomparably less in its whole Circuit then Ezekiel's Temple-Courts Well then we must not be peremptory in this business I shall onely present to consideration thus much concerning this inward Court of the Priests in Solomon's days That seeing the Temple it self or the covered Building was in its inward Dimensions double to Moses his Tabernacle why may not the Court about it be double to Moses his Court The holy Place and the Oracle with Moses was 30 long with Solomon 60 long The breadth in the Tabernacle was 10 and
as is delivered by many grave Expositors being assigned by David to be sung upon this Ascent Being entred we can find but five Gates in this higher Court of the Lord's House if Scripture be consulted 1 The East-Gate called the higher Gate of the Lord's House which was either new-built or repaired by King Jotham and is called 2 King 15.35 2 Chron. 27.3 as some think The High Gate of the House of the Lord. Though there is one place which seems to favour an apprehension that the high-Gate there mentioned was the same with Shallecheth or the West-Gate of the outward Court towards the King's house For if you observe 2 Chron. 23.20 The Scripture tells us that Jehojaedah with the rest brought young King Joash newly crowned in the Temple from the House of the Lord that is the inner Court where he was crowned and anointed neer his royal pillar as we have before observed and then being brought into the outward Court they came with him through the high-Gate into the Kings House where the immediate connexion of the Kings House seems to imply that the High-Gate so called of the Temple was that which was neerest to the Kings House There are two probabilities to strengthen this conceit First that it was called the high-Gate because situate on the highest ground of Moriah which was at the West end of the Temple so confessed by all Secondly the Eastern Gate though pompous yet it 's observed by Dr. Lightfoot that its Battlements were made low Temple service cap. 17. §. 2. that the Priest on the Expiation day on Mount Olivet might behold the Porch of the Temple Besides probably the Western Gate was built the more magnificently because of the royall entrance of the Kings But to proceed This Eastern Gate of the inner Court being thus as is conceived by most with whom we will not fall out magnificently rebuilt by Jotham had by reason of its new Erection the name of the New-Gate of the Lords House The Entry whereof was kept by the Fathers of the Levites who had there also a famous Chamber where of old time the High Court of Judicature Jer. 36.10 Ezek. 8.7 11. called the Jewish Sanhedrim did sit in counsell This Gate was called by the name of Nicanor under the second Temple Concerning which and the remaining Gates the diligent Reader may consult the forecited learned Author in his second Temple for a clear guide in these particulars In the South-Wall of this inward Court there were of old but two Gates that we yet find recorded in Scripture Jer. 20.2 1. The High-Gate of Benjamin because it stood on somewhat higher ground then the other and was called by the name of Benjamin because it stood in the Lot and Territory of that Tribe as the Temple with the Altar fully did This was called the Gate of Kindling under the second Temple 2. The lower Gate of Benjamin which stood in the South-Wall over against the Altar and was called the Water-Gate under the second Temple On the West-side of the Temple and in the Western-Wall of this Inner-Court De bello Jud. lib. 6. cap. 6. p. 916. F. there was no Gate at all So Josephus and all the Ancients speaking of the second Temple do fully agree Whence it clearly follows that the Western Gates must be placed as before in the wall of the Outward Court If the Supposition of the first Temple its being an example in its most considerable Buildings and Frame for the second to follow wherein most agree be built upon solid Foundations On the North there were two Gates in their Position exactly correspondent to the Southern 1. The Upper North-Gate opened upon the Body of the Temple and is called the Gate of the Lords House toward the North but tearmed the Gate Beth-Mokadh under the second Temple Ezek. 8.3 5 14. In which place the Women sate weeping for Tammuz as they are represented by the Prophet Ezekiel 2 The Gate of the Altar because it was right against the Altar and opposite to the lower Gate of Benjamin This is the lower North-Gate and under the second Temple was called Nitzotz Ezech. 8.5 or the Gate of the Song These are all the Gates of the Priests Court that are mentioned in Scripture under the first Temple which proves not that there were no more But onely gives us to conclude that no more are yet cleared up for our entrance into this Court. The Pavements The Pavement of both Courts with what stones it was laid is not clear That there was one in the great Court 2 Chron. 7.3 is very evident For the Text sayes All the People bowed themselves with their faces to the ground upon the Pavement and worshipped who were not admitted into the Inner-Court whereby it 's most probable that the Priests Court was also paved because of their various services that did require it It appears also very probable that the Priests Court was paved by that Relation of Ahaz his taking Sown the Brazen Sea from off the Oxen and setting it upon the Stone-Pavement Most probably in the same Court where it stood in its gallantry De bello Jud. lib. 6. c. 14. p. 916. C. 2 King 16.17 The second Temple had its Court laid with all manner of stones when as the Riches of the Nation was nothing comparable to what it was in the dayes of Solomon and therefore we may justly conceive that the first was far more transplendent in these Ornaments Each Court was made plain and even with ascents by steps out of the first into the second and out of that into the Temple Porch Under the second Temple there were 15 steps Id. l. 6. c. 14. pag. 917. B. as before is said out of the great Court at the East-Gate entring into the higher Court or that of the Priests Besides the advance out of that Court into the Porch was by 12 steps as is commonly conceived of the first in similitude and likeness to the second The Porches The Porches of each Court follow next to be spoken to For which purpose let 's see what may be the meaning of that place where it sayes 1 King 6.36 1 King 7.12 ver 10. that the Inner-Court was built with three Rowes of Hewen-stones and a Row of Cedar-Beams seeing that in the same manner also the outward Court was built according to the measure of Hewen-stones of ten Cubits and of eight Possibly ten long and 8 broad or some ten long some 8 long or else cubical Some understand that Text of Rowes of stones in the thicknss of the walls lying plain and even one with another parallel to the Horizon and Cedar-beames within the Stones for the inside of the Courts and Porches so Montanus Others understand it of three Rowes of Stones on upon another in height and Cedar beams at top So Ribera Some by this expression understand the Cloisters round about the Courts 〈◊〉 〈◊〉 〈◊〉 〈◊〉
add First that probably this Altar was made within of Stone but unhewen according to God's command and placed over with Brass Secondly That whereas God had commanded the Priest should not ascend by steps to his Altar and seeing this of ten Cubits was so high as far exceeded the stature of the callest High-Priest some think it was but three Cubits high as the Altar of Moses was where by the way take notice the ordinary statute of man being but six foot as Vitruvius and others have of old written that is about two yards of our measure and this Altar being but a yard and half we learn something of the quantity of a Cubit whereof otherwhere Now that it is said to be ten Cubits high it is to be understood say some in respect to the Court of the people which was seven Cubits lower then this of the Priests But I rather incline to think there was as under the second Temple an easie ascent by a declivity on the South side though not by steps The Brazen Scaffold Next succeeds the Brazen Scaffold whereof we have given no Icon or Pictural Figure because it was not of sacred use in it self 2 Chr. 6.13 Exod. 27.1 38.1 but onely served the King in his Temple-approaches unto God As to its Description then it was five Cubits long five broad and three high being exactly according to the proportion of Moses his Brazen Altar I cannot say 't was the same because the Text speaks expresly that Solomon made it for to stand upon and kneel in prayer at the solemn Dedication of the Temple Neither will I be peremptory that it stood in this Court of the Priests though these passages of Scripture seem to favour it First the Author of the Book of Chronicles acquaints us that it stood in the middest of the Court and that Solomon being upon it 2 Chr. 6.13 v. 12. is said to stand before the Altar of the Lord which Altar together with the Court and Temple he was now about to hallow with his prayers and sacrifices So that as the Altar of Incense is said to be before the Oracle and the Altar of Brass before the Porch that is East of them and nigh to them so this before the Altar stood East of it but nigh unto it Secondly The Scripture sayes that after prayer which was made upon this Scaffold He arose from before the Altar which implyes his nearness to it according to the usual Hebraism of that phrase 1 King 8.54 Now whereas it may be here objected that the King being no Priest might not enter into that Court. I answer though ordinarily he might not as some conceive yet upon extraordinary service it 's probable Solomon might and did Nay being at the Dedication to offer Sacrifices that is by mediation of the Priests service why might not he draw nigh to his Sacrifices as well as any private man in his particular time of offering up any Sacrifice to God 2 Chro. 7.7 Dr. Light-foot second Temple pag. 283. However in the placing of this Utensil I freely submit to the censure of the Learned in Jewish Antiquities as also whether Adrichomius in his Holy Land placing it in this Court pag. 161. annexing a citation of Hierom to that purpose is to be trusted in this particular an Author I confess ordinarily too magisteriall in his assertions To conclude It is supposed that the King's Pillar mentioned in the Sacred Story was annexed to this Scaffold whereon the King did sit or stand or kneel as occasion was before the Altar Of which you may read in the life of Joash and Josiah Kings of Judah 2 King 23.3 In the life of Joash it is particularly written that the King stood at his Pillar in the enâ—ring in 2 Chron. 23.13 that is near the entring into the Priests Court For if we carefully observe the 10th verse we read that the people with their Weapons were placed along by the Temple and the Altar round about the King and where should this be but in the Priests Court where the Covered Temple and the Altar stood Besides to remove one Objection these people verse 10. are called the Levites with their Weapons compassing the King verse 7. Besides after this when Athaliah was come into the House of the Lord that is the first Court verse 12. She looked and saw the King standing at His Pillar near the Entry of the second Court v. 13. and cryed I reason Treason Then Jehojadah brought the Captains of the Host v. 14. that were about the King in the Inner-Court out into the other Court and pursued Athaliah and slew her But I freely resign up this Conjecture to the Learned and diligent Inquirer The Brazen-Sea THe third Utensil to be mentioned is the brazen Sea sometimes called the molten Sea of Brasse a most rare and admirable piece cast in the clay ground between Succoth and Zarthan in the plains of Jordan For the matter 1 King 7.46 it was of pure bright Brasse For form Villalpandus following Josephus apprehends it to have been hemispericall In 1 King c. 7. p. 158 edit Meur 1 King 7.23 so doth Procopius Gazeus in his notes upon the Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this agrees Torniellus in his annals c. which conjecture they conceive to be favoured and countenanced by that expression of Scripture which tells us that it was round all about But some more properly expound that expression of the brim onely whereas beneath it might be foursquare because we read of twelve Oxen on which it rested Every 3 Oxen faceing each of the four winds and having their hinder parts inward under each square of the bottom of this great Vessell and thence do conjecture that for three Cubits high it was foursquare and for the 2 highest Cubits it was round Petrus Commestor in his Hist Scholastica hath yet another conjecture about the externall form of this Vessel in Reg. l. 3. c. 18. viz. That in its descent from the brim it was continually narrower by degrees to the very bottom So that in its fundus a line of ten Cubits would compass it about Whence he learnt it or how he can prove it he doth not mention If either of these opinions should prove true then Villalpandus his inference of the measure of the Hebrew Cubit deduced from the comparison of the cubitall dimensions of this Vessel with and proportion to the number of Hebrew Baths contained within it will be greatly weakned We will not yet at present bid an utter farewell to Villalpandus his Cubit raised from his apprehension of the figure and shape of this Vessell as sphaericall Although it doth not consist with the Quantity of a Cubit or a Bath deduced from other foundations On which as a more certain ground we may build the Extent of the cubitall measure and the capacity of this Vessell according to the method proposed by Agricola in his Tract De restituendis Ponderibus
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
thousand to be Officers and Judges four thousand were Porters and four thousand were Singers and Players upon Instruments So that the work of the Levites was mainly Templar which lay within the precincts of the Temple and partly provincial as the devout Sr. H. Spelman ranks them Tithe p. 36. c. 2 Chr. 8.14 1 Chr. 16.4 Num. 18.3 But their capitall businesse was to praise and minister before the Priests and before the Ark to record sacred affairs to thank and praise the Lord God of Israel They were not in any case to approach near the Vessels of the Sanctuary no nor of the Altar in any way of Ministration after the Nature of Priests unlesse in case of necessity when the number of the Priests was not sufficient for the greatnesse of some festivall solemnity then we have an instance of the Levites helping them to flay the burnt Offerings 2 Ch. 29.34 till the work was ended Else they might not In so much that when the Ark of the Covenant was ambulatory in the Wilderness and unfixed before the Temple's erection though the Levites might bear it upon their shoulders when it was wrapt up in the Vail yet they might not either touch it Num. 4.15 or as some think look upon it when uncovered Wherefore in David's time there seems to have been a double error committed about the Ark. The first was in carting that most holy and mysterious piece For although the Philistines did send it home upon a new Cart toward Bethshemesh without ensuing danger yet the Israëlites might not dare to deal so irreverently with that rare symbole of the divine presence 1 Sam. 6.11 as to set it on a homely Cart if they diligently consulted the Law of Moses 1 Chr. 15.12 13 14 15. Ant. l. 7. c. 4. As to which very point David humbly confesseth his and the Peoples miscarriage The second Error is conceived by some out of Josephus to have been this even that Vzza the Son of Abinadab being but an ordinary Levite and no Priest might not presume to touch the holy Ark according to the strict inhibition of Moses who therefore was so immediately and miraculously smitten down before God in the very place of his transgression So tender and jealous is the Lord of Hosts of every point of his instituted Worship which might make us extream wary and watchfull how we draw nigh to God under Ordinances even in the Gospell-daies wherein though the ceremoniality of Worship is not so strict yet the spirituality is far more advanced and we are to draw neere with hearts more heavenly abstracted from the impurities of the world and it is dangerous dallying with his divine Majesty in using any traditionall rites or ceremoniall inventions of man in his solemn service being never so fairely coloured and varnished over with the specious pretences of decorum unity order Church discipline and peace For certainly God is not wanting in giving forth a platform for Gospel-worship in all points necessary for evangelical Churches as to which God expects of us the same that he did of Moses that we look to it that we doe all Exo. 25.40 Mat. 15.9 according to the patern shewn to us by Christ in the Mount For in vain do we worship if we teach the Commandements of men for the Doctrines of God either to gratify the carnall Humours of Persons wedded to and soaked in the poysonous Cup of Romish superstitions or to carry on a magisteriall design of being Lords of our Brethrens Faith and Practises by imposing Dictator-like upon others consciences in punctilio's of externalls and extraessentialls to Salvation When as probably enough their opinions in those niceties have no more solid reasons grounded upon Scripture the sole rule of Faith Worship and Manners to evince their practise to be sober and judicious than the Pope of Rome hath of title to his Patrimony or universall Head-ship from the Donation of Constantine or the cruel Phocas of the Eastern Empire But craving pardon for this small digression upon the remembrance of the sad providence upon Uzza let us proceed to rank these Temple-Officers the Levites in a foursold series Whereto we shall speak awhile 1 Concerning the Singers among them 2 Of the Porters 3 Of the Treasurers and 4 Of the Judges Of the Singers We read in the sacred lines that this was one great part of the work incumbent on a proportioned number of Levites for that purpose Whom David set apart for Temple-Musick which was either vocall or instrumentall The instrumentall either pneumaticall or manuall All which is expressed in that verse 1 Chr. 15.16 wherein the chief of the Levites are commanded to appoint some of their Brethren to be Singers with instruments of Musick Psalteries Harps and Cymbals sounding by lifting up the voice with Joy So that now these instruments mixed in consort with the Trumpets of the Priests made a lovely noise in the Court of the Altar It were worth our paines if it were a thing feazible to give any satisfaction to treat awhile concerning the exact form of their Instruments and the method of their musical notes and the manner of pricking their Psalms But despairing of that at present I shall onely speak a little about the various Instruments which are mentioned in the holy Scriptures and then of their 24 Courses We read of these three sorts of Instruments wherewith they praised God and made a solemn sound therewith to refresh the ears of those Israelites who came to wership God at the Temple 1 Cymbals Ver. 19. 1 Cymbals of Brasse whereon the chief masters of Musick played and are related to have made a sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some imagine to be round Balls others flat pieces of Brasse like Drums to manage the Bassus or Base-part in the Musick Ver. 20. 2 Psalteries 2 Others are said to make a sound or joyfull noise upon Psalteries in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidi◠and is usually applyed to leaves falling off Trees in Autumn as if so be the Instruments were to be so choicely and gently toucht as if a leaf only had faln upon them Therefore is it added on Alometh that is the silent or hidden Musick For the curious gentle sound and most sweet Lute-like melody which it gave forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek word which some translate it by is according to the great Etymologist derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the touching of it with the fingers But others think it was plaid upon with a Bow or Quill or the like and that it was an Instrument with a hollow belly like our Lutes Viols Gitternes and the rest because the Hebr. word Nebel is in one signification used sometimes for a Bottle or Bag of Skin Psa 144.9 hollow within Whatever the fashion was
out of the 17th verse 11 Azariel or Uzziel of Heman v. 4 18. 12 Hashabiah of Jeduthun v. 3 19. 13 Shubael or Shebuel of Heman v. 4 20. 14 Mattithiah of Jeduthun v. 3 21. 15 Jerimoth v. 4 22. Being all the Sons of Heman 16 Hananiah v. 4 23. Being all the Sons of Heman 17 Joshbekashah v. 4 24. Being all the Sons of Heman 18 Hanani v. 4 25. Being all the Sons of Heman 19 Mallothi v. 4.26 Being all the Sons of Heman 20 Eliathah v. 4 27. Being all the Sons of Heman 21 Hothir v. 4 28. Being all the Sons of Heman 22 Giddalti v. 4 29. Being all the Sons of Heman 23 Mahazioth v. 4 13. Being all the Sons of Heman 24 Romamti-Ezer v. 4 31. Being all the Sons of Heman These persons thus appointed to the Work of the Songs of Zion were freed from any other Service being employed in that Work onely 1 Chron. 9.33 Night and Day Now for the farther knowledge of the deduction of the Levites from the Loins of Levi together with the succession of Moses and Aaron the Children of the former viz. Moses being the Lord High Treasurers of the Temple of the other being High-Priests let us present this Genealogicall Stemme before your Eyes being deduced out of the 6th Chapter of the first of Chronicles and other places of Scripture Jacob or Israel Levi. 1 Gershon Exod. 6.17 2 Libni or Laadan 1 Chr. 23.7 3 Jahath 1 Chr. 6.20 23.10 4 Zimmah 1 Chr. 6.20 Or Zinah 1 Chro. 23.10 5 Ethan or Joah 6 Adajah or Iddo 1 Chr. 6.21 7 Zerah 8 Ethni 9 Melohiah 10 Baasiah 11 Michael 12 Shimea 13 Beraehiah 14 Asaph the chief Singer 2 Shimel or Shimi 3 1 Kohath who lived 133 y. Exod. 6.18 2 Amram Aaron 4 Ithamar 5 Eli 6 Phinees 7 Abiezer 8 Buzi 9 Ozi 10 Eli that brake his neck 11 Ahitub 12 Ahimelech 13 Ahijah 14 Abiathar Put from the High-Priesthood by Solomon 4 Eleazar 5 Phinehas 6 Abishua 7 Bukki 8 Vzzi 9 Zechariah 10 Merajoth 11 Amariah 12 Ahitub 13 Zadock who was High-Priest in the time of K. Solomon in the room of Abiathar 1 King 2.2.35 3 Moses Rehabiah Jeshajah Joram Zicheri Shelomith The great Lord Treasurer of the Temple 2 Chron. 26.25 26. 2 Izhar 3 Korah 4 Ebiasaph Exod. 6.24 Or Asaph 2 Chr. 26.1 5 Assir 6 Tahath 7 Zephaniah 8 Azariah 9 Joel 10 Elkanah 11 Amasai 12 Mahath 13 Eskanah 14 Zuph 15 Toah 16 Eliel 17 Jeroham 18 Eâ—kanah 19 Shemuel or Samuel the Prophet 20 Joel 1 Sam. 8.2 21 Heman the Singer 1 Merari 2 Mahli Numb 3.20 Exod. 6.19 1 Chron. 24.26 Mushi 3 Mahli 1 Chron. 23.23 4 Shamer 1 Chron. 6.46 5 Bani 6 Anezi 7 Hilkiah 8 Amaziah 9 Hashabiah 10 Malluch 11 Abdi 12 Kishi or Kushajah 1 Chron. 15.17 Or Kish 2 Chron. 29.12 13 Ethan probably the same with Jeduthun one of three Masters of Song If we compare these places 1 Chron. 15.19 25.1 2 Chron. 5.12 Obed-Edom 1 Chron. 16.3.8 Hitherto sufficeth it to have discoursed of the melodious Singers of the Temple with the Scheme of their Contemporaries to illustrate the History Let us now walk forth out of the Priests Court toward the Gates and Treasuries and take notice of the great diligence adhibited by these sacred Porters in their several Wards and Watches Of the Porters THE next Officers to be spoken to are the Porters who did watch at the Gates of the Temple day and night The Psalmist calls upon them that stand by night in the House of the Lord to bless His Name and Psal 134.1 in a Psalm indited for the Sons of Korah to tune he tells them He had rather be a Door-Keeper in the House of God then to dwell in the Tents of Wickedness Psal 84.10 or the Curtains of Alienation from the presence of him that dwelt between the sacred Cherubims The number of these Porters in a gross and full summe 1 Chron. 23.6 are remembred to have been four thousand by the Appointment of King David and seem to have been divided into 24 Courses like as the Priests and Singers were For one Text relates 2 Chron. 8.14 that Solomon did appoint the Porters by their Courses at every Gate according to the Order of David his Father According to which if we examine the account so far as it is brought in by Holy Scripture we shall read of 24 chief persons whose Sons and Brethren seem to come by course after 7 days from time to time out of their Villages 1 Chron. 9.25 to that Service at the several Gates of the Temple To which they were designed by Lot as may appear more particularly by this Draught annexed taken out of 1 Chron. 26. THE GATES 1 On the East The keeping whereof by Lot fell to Shelemiah ver 14. called also Meshelemiah the son of Kore of the sons of Asaph that is Abiasaph the Great Grandchild of Kohath and under him of these Levitical Porters came in by course constantly 6 persons to watch there v. 17. probably the same person who is called Shallum the chief Porter because his Lot fell out to be at the chiefest Gate which appears by the very same account of His Lineage 1 Chron. 9.19 6. 2 On the North. The Lot hit upon Zechariah a wife Counsellor being the son of Shelemiah and under Him at the North-Gate there were appointed 4 to watch by course 4. 3 On the South The Lot came forth to Obed-Edom and those under his Rule Southward verse 17. 4. 4. On the West Toward Asuppim or the Treasury-House which stood at the South-End of the Western-Wall and had two little Gates at each end of the Treasury whereof we have spoken before They were committed to the custody of the Sons of Obed-Edom at each Gate two as it is exprest v. 17. two and two 2. 2. At Shallecheth or at the Causey of the King 4 Porters v. 16 18. 4. At Parbar-Gate two Porters v. 18. and both these Gates were under the custody of Shuppim and Hosah v. 16. 2. Â Â 24 So that hence we may observe that there were 24 Porters constantly fixed by their Courses in their stations for the Watch at the Gates of the Outward Court of the Temple They are recited to have been placed in the four Quarters of the House of God even towards the East West North and South and that they lodged round about the House that is in the Chambers of the Outward Court having the over-sight of the Gates and had the charge lay upon them of opening them every morning Their exact Genealogie in a direct Line from their Ancestors is not precisely and determinately recorded in a methodical manner that I have yet observed Onely the Scripture is pleased thus far to insinuate that the Porters were of the Line of Korah and Merari Of Korah the Grand-Son of Kohath descended Meshelemiah the principal Porter of the Temple being setled at
12. though the Text tell us not whether the Burnt-Offering were a He or a She Lamb Lev. 14.12 Ver. 20. yet by the forecited rule that none but Males must be sacrificed in the burnt-Offering therefore we put down a He Lamb if the Leper were able or else a Turtle or a Pigeon Ver. 22. Lev. 15.30 Numb 6.11 6ly At the cleansing of separated Women a Turtle or young Pigeon 7ly For Nazarites in two cases First at their restitution in case of defilement a Turtle or Pigeon Secondly At the period of his separation or the Manumission from his Vow one He Lamb. 8ly Ver. 14. Num. 7 15.-8.12 Num. 15.24 Exo. 29.42 Num. 28.3 At the Dedication of the Tabernacle each of the twelve Princes of Israel offered a Bullock a Lamb and a Ram. 9ly At the consecration of the Levites a Bullock 10ly For a Sin of Ignorance of the whole Congregation a Bullock also These hitherto related were instituted upon the incident cases mentioned There remain yet the constant burnt-Offerings which were these 1 The daily Sacrifice of two Lambs which were burnt together with their Meat-Offering and Drink-Offering upon the Altar 2ly On every seventh day or Sabbath four Lambs 3ly Numb 28.9 10. Ver. 11. Ver. 19. Ver. 24. Lev. 23.12 Ver. 18. Num. 28.27 On every new Moon distinctly for it self as a new Moone or first day of the Moneth two Bullocks one Ram and seven Lambs 4ly On the fifteenth day of the first or Passeover Moneth being the first of the seven daies of that great festivity after the Passeover 2 Bullocks one Ram and seven Lambs and so for seven daies continually 5ly In the Sheaf of the first fruits one he Lamb. 6ly In the feast of first fruits If we consult the Leviticall Book we read of seven Lambs one Bullock and two Rams But in the Book of Numbers seven Lambs one Ram and two Bullocks which I shall leave to consideration 7ly In the first day of the seventh Moneth or the feast of Trumpets one Bullock 29.2 one Ram and seven Lambs 8ly On the tenth day of the seventh Month or the Expiation day one Bullock one Ram and seven Lambs Ver. 8. In another place we read particularly in the case of Atonement upon that day besides this Offering there was a Ram for the High-Priest himself Lev. 16.3 5. and another for all the People 9ly and Lastly On the fifteenth day of the seventh Month being the beginning of the feast of Tabernacles thirteen Bullocks two Rams fourteen Lambs and so constantly for seven daies onely every day there decreased one Bullock from the Offerings till at the seventh day there were but seven Bullocks On the the eight and last day there was offered but one of each The Manner The Manner of service in the burnt-Offering was this for the Bullock 1 The Person that brought it was to put his hand on the head of it Lev. 1.4 as it was usuall in point of confession of sin Ver. 5. 2ly He himself was to kill his own Offering some think the Priest did it who indeed did slay the constituted Temple-Offerings but if the words be well considered we find the Priest comming in to action after the the flaying of the Sacrifice So in the relation of Hezekiah's Sacrifices there seems to be a manifest distinction between the Persons that kill'd them and the Priests 2 Chron. 29.22 But that which was the Sin-Offering of all Israel the Priests did slay Ver. 24. Ver. 5. Ver. 6. Ver. 7. Lev. 1.8 3ly The Priest was to sprinkle the Blood round about the Brazen Altar 4ly The Priest stayed off the Skin 5ly He cut it in pieces 6ly He put fire on the Altar and layed the wood in order upon the fire 7ly He layed the parts the head and the fat in order upon the wood that was in the fire which was upon the Altar Ver. 9. 8ly He washed the inwards and legs in water and then burnt all upon the Altarâ— an Offering made by fire of a sweet savour unto the Lord. So much for the Bullocks burnt-Offering If it were a Sheep or a Goat the manner was the same onely mention is made of its being slain on the side of the Altar Northward before God Ver. 11. Ver. 15. Iâ— it were a Fowle 1 The Priest wrung off its head and burnt it on the Altar 2 The Blood was wrung out at the side of the Altar 3 The Crop and Feathers were cast beside the Altar on the Eastpart by the place of the Ashes Ver. 16,17 4ly It was to be cleft with the wings but not our asunder and so laid upon the Altar and burnt an Offering made by fire of a sweet favour unto the Lord. Thus it was to continue lye burning all night upon the Altar unto the morning Lev. 6.9 10. Then the Priest having put on his Linnen Garment and Breeches took up the Ashes and laid them beside the Altar After that putting off his priestly and putting on his other common Garments he was to carry forth the Ashes out of the Camp and afterward out of the City into a clean place Ver. 12. while the fire on the Altar was still continually burning by a constant supply of wood laid in order upon it every morning The Priest's Portion To conclude with the last thing of this Section and that is what portion the Priest had in the burnt-Offering Lev. 7.8 8.8 and that was the Skin of the four footed Creatures 2 Of the Sin-Offering The Cause The Cause for which the Sin-Offering was enjoyned by God is recorded by Moses to be this Levit. 4.2 If any Soul sin through Ignorance against any of the commandments of the Lord concerning things which ought not to be done The Kind The Creature in this case offered was of the Herds either a young Bullock or Calf or a red Heifer of the Flocks a Male Kid a Female Kid or an Ewe Lamb of Fowle a young Pigeon or Turtle The Occasion The Seasons or Occasions of this Offering upon what account it was instituted were either for accidentall sins or on set stations of the year Levit. 4.3 Numb 15.24 Levit. 4.14 Levit. 4.23 Numb 15.27 Lev. 4.28.32 Exod. 29.14 Levit. 8 2 14. Levit. 9.2 3. Levit. 12.6 c. 14.19 Ver. 22. 1 In case the anointed Priest sinned there was to be offered up a young Bullock for a sin-Offering 2ly For the sin of the whole Congregation a young Bullock likewise if it be for Ignorance in not observing the Levitical Ordinances a Kid. 3ly For a Ruler a Male-kid of the Goats 4ly For any of the Common People a Female Kid of the Goats or a young Lamb. 5ly At the Consecration of an High-Priest a young Bullock 6ly At Aaron's Initiation into his Office a young Calf and at the same time for the people a Kid of the Goats 7ly At the Purification of Women a young Pigeon or
a Turtle Dove 8ly At the cleansing of a Leper an Ewe Lamb If the Leper were very poor a Turtle or Pigeon But why an Ewe Lamb if able see above concerning his burnt-Offering 9ly At the cleansing of Women separated for uncleannesses mentioned in the Leviticall Law a Turtle or young Pigeon 10ly Lev. 15.30 Num. 6.11 Ver. 14. Num. 7.16.8.12 For the Defilement of of a Nazarite a Turtle or Pigeon but at the end of his separation an Ewe Lamb. 11ly At the Dedication of the Tabernacle every of the 12 Princes of the Congregation of Israel offered a Kid of the Goats 12ly At the Consecration of the Levites a Bullock The constant Sin-offerings through the year were these following 1. On every new Moon one Kid of the Goats 2ly Numb 28.15 22 24. Ver. 30. Lev. 23.19 Num. 29.5 Lev. 16.6 Ver. 7 9 10. Num. 29.11 Ver. 16. On the fifteenth day of the Passover Month one Goat and so on for seven daies together 3ly In the day of the first fruits one Kid. 4ly In the feast of Trumpets one Kid. 5ly On the Expiation day that great and solemn fast to afflict their Souls there was a Bullock appointed to make Atonement with for the High Priest and his Family and two Kids of the Goates for the People the one for the Offering the other for an escape into the Wilderness according as the lot fell Besides this Atonement-offering there is express command for another Kid of the Goats to be offered up this day for a Sin-offering 6ly and lastly On the fifteenth day of the 7th Month one Kid of the Goats and so for eight daies together during the Feast of Tabernacles The red Cow or Heifer of famous mention in Scripture by the manner of its Offering appears to be most properly ranked among these Sin-offerings it being neerest a-kind to it in the method of its solemnities Num. 19.9 and besides the Ashes laid up are expresly said to be a purification for sin The Manner The Manner of the Solemnity in the Sin-offerings was this following first As to the Bullock of the Priest's Offering for sin 1 It was to be brought to the door of the Tabernacle of the Congregation Lev. 4.4 5. 2ly His hand who had sinned was to be laid on the head of his Offering 3ly He was to kill it 4ly The anointed Priest was to dip his finger in the Blood and to sprinkle it seven times before the Lord that is Ver. 6. Ver. 7. before the Vail of the Sanctuary 5ly He was to put some of the Blood upon the Horns of the golden Altar of Incense 6ly The rest of the Blood was to be powred out at the bottom of the Brazen Altar 7ly He was to take the fat of the inwards the Kidneys and their fat and the Caul above the Liver and burn them upon the Brazen Altar 8ly He was to take the Skin and the Flesh the Head and the Legs the Inwards and the Dung Lev. 8.17 Exod. 29.11 12.14 even the whole Bullock and to burn him to ashes without the Camp 9ly and Lastly He that officiated in the burning of the Bullock was to wash his Cloths and bathe himself in water Lev. 16.27 and afterward he might come into the Camp The manner of Offering the Bullock for the whole Congregation had onely this different Ceremony that the Elders Lev. 4.15 c. as the Representatives of the Congregation were to lay their hands upon his head and then he was to be slain As to the He-Goat for the Sin-offering of the Ruler and the Ewe Lamb or She Kid for a common Person The Sinner was to lay his hand upon the head of his Offering and then it was to be kill'd in the place where the burnt-offering was slain Then the Priest was to put of its blood with his finger upon the Horns of the Brazen Altar but not to come into the Sanctuary neer the Vail vvith its blood as in the former case but vvas to pour out the rest at the bottom of the Brazen Altar Then the fat of this offering was to be burnt upon the Altar after the Manner and Ceremony of the Sacrifice of Peace-offerings Ver. 26 31. and therefore the parts of it were not to be burnt without the Camp as the flesh of the Bullocks which were offered for the Priest and the whole Congregation before spoken of had been The Priests Portion Lev. 10.18 but according to the rites of Peace-offerings it seems it was to be eaten by the Priests Whereof more in the next Section Levit. 6.26 Wherefore we read of Moses's being angry with Eleazar and Ithamar that the Goat for the Sin-offering was not eaten in the holy place and gives this reason why it should because the blood of it was not brought within the Sanctuary But that whose blood was brought into the holy place must not be eaten it must be burnt Lev. 6.30 In the last place the Manner of sacrificing the Red Cow or Heifer was thus Numb 19. 1 There was chosen out a red Heifer without spot or blemish◠on which there never came any yoke 2ly The High Priest was to bring her without the Camp and there she was to be slain 3ly The Priest was to take of her blood with his finger and sprinkle of it seven times before the Tabernacle 4ly The Skin Flesh Blood and Dung were to be burnt in that place 5ly The Priest was to cast Cedar wood Hyssop and Scarlet into the midst of the fire 6ly Both the Priest and he that burnt her were to wash their clothes and bathe their flesh in water to remain unclean till the Even and then to come into the Camp 7ly A person that was clean did gather up the Ashes and laid them up in a clean place without the Camp for the water of separation and to be a purification for Sin and then to wash his clothes and to be unclean unto the Even 8ly The use of these Ashes was this they were to take of these Ashes and put running water to them in a Vessel Then a clean Person was to dip Hyssop in that water and to sprinkle any Persons Vessels Tents which had been neer a dead body or had touched a bone or one slain or one dead or a Grave on the third day and on the seventh on which last day of his uncleanness he was to wash his clothes and bathe himself in water and be clean at Even and so he that sprinkleth of the water must do the like If this purification were not done the Person that refused or neglected it was to he cut off from the Congregation of Israel To which custome the Apostle Heb. 9.14 expresly speaking argues à minori If the sprinkling of the Ashes of an Heifer on the unclean sanctify to the purifying of the flesh How much more shall the blood of Christ purge the conscience from dead works De Legibus cap. 10. as that did
right Shoulder belonged to him as a Wave-Offering and a Heave-Offering in the day of Atonement The rest of the Creature was for the person who brought it to feast upon that Sacrifice and to eat at the Lords Table with joy But when the Priest offered up a Peace-offering it was shar'd into two parts onely one for God to be burnt on the Altar Lev. 8.25 28 31. Ver. 32. Lev. 22.30 Lev. 7.15 16. Ver. 17. the other to be eaten by him after it was boyled But what remained was to be burnt If the Offering were for a Thanksgiving it must be eaten by the Offerer the same day If for a Vow it might be eaten the same day part of it and the rest on the morrow after but is must never be kept till the third day to be eaten for if ought did remain it was to be burnt with fire SECT V. Of the Meat-Offerings The Cause THE Cause for which these Offerings were presented was the same with the former already mentioned wherewith most frequently they were joyned but whether united or apart it will appear by the recital of particulars beneath that they were commonly injoyned as an Appendix to the other Sacrifices shewing the Interest God hath in us and all our Enjoyments which coming from him must be acknowledged by way of chief Rent in Sacrifice The Matter The Matter of there Offerings were these things following fine Flour Barley Meal green EarS of Corn Oyl Frankincense and Salt The Meat-Offerings differently composed of some or other of these Ingredients were either conjunct with other Sacrifices before mentioned or separated from them and apart by themselves according to the Law of their Injunction The conjoyned Meat-Offerings did accompany either Burnt-Offerings or Peace-Offerings Meat-Offerings conjoyned with Burnt-Offerings Lev. 23.18 Numb 15.4 c. had this proportion following If the Burnt-offering were a Lamb then an Omer or tenth deal of Flour was to be mingled with the fourth part of a Hin of Oyl If it were a Ram then two Omers of Flour and the third part of a Hiâ— of Oyl If a Bullock then three Omers and half an Hin If a Kid the quantity was the same as for a Lamb. Thus was it to be done in the Offerings of the Solemn Feasts When Meat-Offerings were joyntly presented with Peace-Offerings Ver. 8. the case is generally the same unless in a Thanksgiving for then the person made an addition For he was to prepare unleavened Cakes mingled with Oyl and unleavened Wafers annointed with Oyl Lev. 7.12 13. Ver. 14. and Cakes of fine Flour mingled with Oyl and fryed with unleavened Bread beside One of these Cakes was to be a Heave-offering for the Priest There is no mention of any Meat-offering joyned with Sin-offerings The separated or dis-joyned Meat-offerings even such as were presented alone by themselves were in two Cases First in the Case of Jealousie Num. 5.15 there were no other Offerings enjoyned but this following The tenth part of an Ephah of Barley Meal without any Oyl or Frankincense A handful hereof was to be burnt upon the Altar Ver. 26. the rest was the Priest's according to the constant Law of Meat-offerings Secondly in case of Poverty As to the four particular points wherein the Trespass-offering was required if the person were unable to arise to the Expence of those Flesh-offerings in that Case enjoyned and above-recited Then the tenth part of an Ephah of fine Flour Num. 5.11 without any Oyl or Frankincense was to be presented in stead of the Lamb Kid or Fowl and should be accepted for a Sin or Trespass-Offering a handful whereof was to be burnt on the Altar and the rest was devolved over to the Priests use and behoof as in an ordinary Meat-offering Ver. 13. The Occasion The several Seasons wherein these Meat-offerings either conjoyned to or separated from other offerings were yielded up to God were these ensuing Exod. 29.23 Lev. 8.26 28. First At the Consecration of a Priest there was to be a Basket of unleavened Bread and out of is to be taken one unleavened Cake a Cake of Oyled Bread and a Wafer all to be burnt upon the Altar To which purpose the Priest at his Sacred Unction was to offer the tenth part of an Ephah that is an Omer of fine Flour to be mingled with Oyl and bak'd in a Pan. It must be wholly burnt and not eaten Lev. 6.22 23. Lev. 9.4 Secondly At Aaron's entring upon his Office and Function there was offered a Meat-offering mingled with Oyl Lev. 14.10 Thirdly At the cleansing of the Leper the Meat-offering was to consist of three tenth-deales that is Omers of fine Flour mingled with Oyl according to the proportion of the 4th pert of a Hin of Oyl to each Omer and besides that a Log of Oyl for the other Ceremonies which being performed Ver. 21. Num. 6.17 the remainder was the Priest's Fourthly At the Expiration of a Nazarites Vow there was to be presented before the Lord a Basket of Unleavened Bread Cakes of fine Flour mingled with Oyl and Wafers of Unleavened Bread anointed with Oyl One Cake and one Wafer were waved as Wave-Offerings to be bestowed on the Priest Ver. 19 20. the rest was the Offerer's Numb 7.13 14. Fifthly At the Dedication of the Tabernacle of Moses each of the 12 Princes of Israel offered both fine Flour and Incense according to the quantity of the Silver Vessels which they presented Numb 8.8 Sixthly At the Consecration of Levites there was a Meat-offering to be presented according to the proportion allotted to a Bullock that is three Omers of fine Flour and half a Hin of Oyl as was before rehearsed Numb 15.20 Seventhly At the Children of Israel's entring into the Land of Canaan they did consecrate the first of their Dough and presented it for a Heave-offering to the Lord. As for the constant Feasts and Solemnities enjoyned by God every Burnt-offering and Peace-offering had its Meat-offering according to the proportions fore-mentioned and set apart for a Bullock Ram Lamb or Kid. Some of the Festivities have their particular Meat-offerings laid down In the number whereof were these following First the constant Shew-Bread brought into the Holy Place every Sabbath day and set upon the pure Golden Table is to be here accounted which came to the number of 12 Cakes for the 12 Tribes of Israel each Cake of the Shew-Bread consisting of two Omers of fine Flour and composed with Oyl Lev. 24.7 c. a handful whereof was burnt on the Altar for a memorial of a sweet savour before the Lord. The rest was made into so many Cakes six standing in an upright Row one upon another and a Golden Dish of Frankincense on the top of each Row upon the Holy Table These Cakes being taken away every Sabbath when the New were set on became the Priest's Lev. 23.13 Secondly In the Sheaf of First-Fruits there
were two tenth deals of fine Flour Lev 23.16 17. mingled with Oyl given in for a Meat-offering Thirdly In the Feast of First-Fruits the Children of Israel were commanded to bring two Wave-loaves each of them consisting of one tenth Deal of fine Flour Lev. 2.13.14 baked with Leaven and this is that oblation of the First-Fruits which was commanded by God to be offered and forbidden to be burnt because there was leaven in it and therefore was wholly reserved for the Priests house to consecrate the use of Leaven in their Bread in their Habitations when they fed upon the fruits of the Land whereof they had now in these first-fruits presented a taste unto the Lord who resigned it over to his Ministers and Officers in the Temple Ezek. 44.30 that a Blessing might rest upon their houses But as to the Offering in this Feast of First-Fruits that did burn upon God's Altar it was this they were at that time to bring in some of the young new Corn newly ripe to beat the Corn out of the fullest green Ears Lev. 2.14 15. and to dry it by the fire then to pour Oyl upon it and then to lay Frankincense upon it Part whereof even part of the beaten Corn and part of the Oyl together with all the Frankincense was to be burnt for a memorial of their Thankfulness as an Offering by Fire of a sweet savour unto the Lord. The rest as is often remembred in all such Meat-offerings came to the Priest The Manner and Rites The manner of this meat-offering to put a period to this Section was on this wise First there was fine Flour prepared then a quantum sufficit Lev. 2.1 2. Lev. 6.15 16. or a fitting proportion of Oyl powred upon it and mingled with it and then the Frankincense was laid on the top of the Cake Wafer or Loaf to make a sweet perfume when the Nidor or inconvenient scent of the Flesh and Cake and Oyl might otherwise stain the purity of the Air. The general proportion as is above remembred was this to every tenth Deal or Omer of Flour there was the fourth part of a Hin of Oyl to be measured out The quantity of Frankincense I do not find mentioned unless we could bring forth the exact quantities of the capacity of those Vessels offered by the 12 Princes of Israel at the Dedication of Moses his Tabernacle Numb 7.13 14. It 's known among us by the Statute of 23. H. 8. cap. 4. that the weight of several of our English Vessels is commanded to be of such a quantity according to the proportion of its inward content or capacity I know not whether there were such exactness used of old among the Jews or at least whether these Vessels of the Princes were not ad arbitrium and not according to any Standard-Vessels in their capacity If there were any preciseness in their frame as it should seem there was because they did offer just so much fine Flour and Oyl according to so many Lambs and Bullocks which quantity was stated by the Mosaical Law Then there will appear some proportion of the Incense to the Meat-offering For if you observe Numb 7.13 there was one Silver Charger whose Weight was a hundred and thirty shekels and one Silver Bowl of 70 shekels both fill'd with fine Flour mingled with Oyl which arrives to two hundred shekels that makes at half an Ounce Troy the shekel according to a laxe acception an hundred Ounces in Weight The Vessel of Incense which we translate a Spoon was but ten shekels or five ounces in Weight All these three Vessels were full Ver. 14. says the Text the first two of fine Flour and Oyl the last of Incense Now if the same proportion between the Weight of each did extend also to intervene between the Content of each which though I confess there is no solid ground for yet some Neighbouring probability give us leave to indulge at present in this Point then it will be as two hundred to ten or as eight pound four ounces to five ounces that is where there was so much as eight pound four ounces in Flour and Oyl expended in Meat-offerings there was five ounces of Frankincense to yield a fragrant savour upon Gods Altar He that is more at leisure may count all the Sacrifices of each Prince and proportion the quantities of Flour and Oyl according to the rule often mentioned and then say According as the Weight of the two Vessels to the Measures of the contained Meat-offering so possibly was the Weight of the Spoon to the Frankincense contained which was adhibited proportionably to such Offerings But to leave conjectural uncertainties the confection or making of the Incense we read to be of Stacte Exod. 30.34 Ver. 38. Onycha Galbanum and pure Frankincense of each a like Weight which being compounded by the Officers of the Temple for none else might make it was paid for according to its value and the quantity which the Sacrifice of each Suppliant Offerer did take up But as to the Daily Service and Annual Festivities there was a set quantity to be made Ver. 36. and to be laid up in the Sanctuary for these uses As to the common Meat-offering thus prepared with Oyl and Frankincense the Priest took a handful of it even of the Flour and Oyl with all the Frankincense and burnt it for a memorial upon the Brazen Altar for an Offering of a sweet favour to the Lord. The Remnant was the Priest's Portion The Priests Part. Lev. 2.3 Lev. 7.9 10. As for those Meat-offerings that were bak'd in Ovens or drest in Frying-Pans or upon thin Flat-Plates they all fell to the Priest Every Meat-offering also that was mingled with Oyl or that was dry that is without Oyl was theirs also Lev. 2.4 Such of these Offerings As First were bak'd in an Oven were Unleavened Cakes mingled with Oyl or Unleavened Wafers anointed with Oyl Ver. 5. Secondly If drest in the Pan then they were made of fine Flour unleavened mingled with Oyl and divided into several parts and Oyl poured upon them Thirdly If they were made ready in the Frying-Pan they were then made of fine Flour mingled with Oyl Lev. 2.11 and there was no Leaven nor Honey to be offered up to God in them But Salt was expresly enjoyned that it should not be wanting in any Meat-offering presented to God Ver. 13. SECT VI. Of the Drink-Offerings Num. 6.17 Lev. 23.18 2 Chron. 29.35 Numb 15.5 10. Numb 15.5 7 10. THE Drink-offering was always of Wine and was always also conjoyned with other Sacrifices but never alone Burnt-offerings and Peace-offerings had Meat-offerings and Drink-offerings joyned with them but the Sin-offerings had none In every Sacrifice where there was a Bullock slain the quantity of a Drink-offering was half a Hin of Wine for a Ram the third part of a Hin of Wine for a Lamb or Kid the
in the Iudgments that befell this King 2 Kin. 15.14 whose heart in the main was upright before the Lord all his daies The Spirit of God loves to give a gracious report of Saints when gone into their Graves and weighs their hearts not their actions in the Scales of the Sanctuary Iehoshophat the fifth King A.M. 3090 This pious and victorious King being assailed by the forces of Moab and Ammon makes his application to him that dwelt between the Cherubims for divine assistance and powred out a fervent prayer 2 Chr. 20.5 as he stood in the House of the Lord before the new Court Whether this Court was distinct from the other two or called new only from some late reparations made by his Father Asa in the fifteenth year of his Government As the Hebrew doth not utterly reject it being termed New-made or repaired from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restaurari as well as De novo If a reall new Court where to fix and describe it or to say when it was built is utterly unfeazible out of Scripture But here finding the mention of it we are obliged to recite it Before which this famous King received an answer of success and victory For which he neglected not to come with Psalteries Harps Ver. 28. and Trumpets to praise the Lord in this Mountain of his Holiness and having reigned twenty five years being stained by joyning affinity with Ahab 2 Chro. 19.3 when the sore temptations of Riches and Honour in abundance intangled his Soul 2 Chron. 18 1 and ver 28. and with helping that ungodly Family cap. 20.33 and permitting some high places to remain he slept with his Fathers in peace Iehoram the sixth King A.M. 3112 The Government of this King was but short and generally very wicked yet we read of some things which he dedicated to the House of God 2 Kin. 12.18 2 Chr. 21.19 ver 11. 2 Kin. 8.18 But of what and how many Scripture is silent Yet of his deplorable disease by the falling out of his Bowels there is a memorable record to terrify sinners in their attempts against the holy Law of God and in joyning affinity with the Enemies of God Ahaziah the seventh King A.M. 3119 A wicked son succeeds a wicked Father being counselled by an ungodly Mother to walk in the sins of Israel yet we find that he also disposed of some Treasures unto the House of the Lord. But it seems 2 Chro. 22.3 2 Kin. 12.18 2 Chr. 24.7 being seduced by his wicked Mother Athaliah he with his Brethren broke up the House of God and bestowed all the dedicate things upon Baalim and having sate in the Throne but one year was slain by the followers of Jehu shewing us how dangerous it is to be found in the society of the wicked at the time of the Execution of divine judgments Athaliah the Queen A.M. 3120 Athaliah the Wife of Ioram and Mother of Ahaziah the daughter of Ahab and Grand-Daughter of Omri seeing her Son slain 2 Kin. 8.18 2 Chr. 21.6 22.10 arose and destroyed all the Seed Royall of the House of Judah except little Ioash who was admirably preserved by his Aunt Iehoshebah the Wife of Iehojadah the Priest in some private Chamber of the Temple from the blood-thirsty fury of his cruell Grand-Mother Who having arrived to the seventh year of his Age was anointed crowned and proclaimed King of Iudah at the appointment of his zealous and godly Uncle Iehojadah At which time the old Murdress comming into the Temple was laid hold on 2 Kin. 11.15 2 Chr. 23.15 carried forth without the Ranges and slain in the Horse-way leading to the King's House Murder we see seldom passes unrevenged of God and Tyranny rarely sayes its dying head upon a dry Pillow Nay sometimes the place where divine wrath finds a sinner is signally fixed to note That the path of beasts is good enough to drink up the blood of an usurping and murderous Queen Joash the eighth King Famous were the Actions at the Inauguration of this young Prince performed by the High-Priest his Uncle in contracting a Covenant between the Lord on the one part Joash and his People on the other part another also between the King and his Subjects The people being encouraged by the example of holy Jehojadah 2 King 11.18 brake down the House Altars and Images of Baal they did their work thoroughly and slew Mattan the idolatrous Priest and offered him as a Sacrifice upon his own Altars to the Justice of the true God So excellent a Mercy is it for a Nation to have a zealous Ruler to goe in and out before them in the pure worship of God such was Jehojadah the Protector of this King in his Non-Age From whom in his ripening years as having enjoyed such admirable Tuition under the wings of the Temple-Cherubims we may justly challenge some notable Transactions towards the repaire of that holy Fabrick so violated and prophaned by his Predecessors Neither doth he frustrate our Expectations 2 Rin. 12.4 but takes speciall care to advance mony from the People hires Masons Hewers of stone and Carpenters to repair the breaches of God's holy mansion For receipt of the mony there was a Chest prepared with a Hole in the Cover Ver. 9. and placed on the South-side of the Altar When it was pretty well lined they put it in bags Ver. 15. Ver. 14. and being told expended it on the workmen never calling the Trustees to account because they were faithfull Now whereas its related in the Book of Kings that of this mony there were no Vessels made for the service of the Temple we find an Explanation of it in the Book of Chronicles 2 Chr. 25.14 that when the workmen were paid by the King and his Uncle for the reparation of the breaches of the remaining mony Vessels of Ministration were made so that till they saw what mony was left of the charges imployed in the great and main work of reparation there were no Vessels made for the particular services But the surplusage was faithfully laid out upon Bowles Snuffers Basons Trumpets Spoons and other Vessels of Gold and Silver Ver. 14.15 After which they offered Burnt-offerings continually all the daies of Jehojadah who lived 130 years But when this holy man was dead Joash forgot his ancient zeal and yeelded his Ears to be anointed with the Oyl of Flattery Manifesting within the compass of a few years what a Mercy it is for a King to have faithfull and godly Counsellours and on the other hand how dangerous it is to give Attention to fawning Parasites who courted him out of his religious service to the house of God and turned him to Groves and Idols Ver. 20.21 The sequacions Nature of Princes is the foundation of deadly changes in a State Behold in Joash a lively example who though warned by Zechariaeh the Prophet his neer Kinsman whose Mother
a former King But of this I have formerly treated Chap. 3. Pag. 53. do incline to think it to have been the great Eastern Gate of the Priests Court which being decaied he new built in a magnificent manner It being called the Upper-Gate in the Book of Kings and the New-Gate in the higher Court of the Lords House 2 Kin. 15.35 Ier. 36.10 by the Prophet Jeremy from this King 's new work about it who having walked religiously reigned victoriously he dyed peaceably and slept quietly in the Sepulchres of his famous Ancestors A.M. 3262 Ahaz the 12th King Now arises up into the Throne one of the most wicked Kings of Judah walking in the ways of the Kings of Israel He made his Son pass through the Fire and burnt Incense in the Valley of Hinnom he erected molten Images to Baalim 2 Kin. 16.3 2 Chr. 28.3 and sacrificed in the high places and on the Hills and under every green Tree Wherefore the Lord sent Rezin the King of Syria and his confederate Pekah King of Israel to besiege him in Jerusalem wherein though they prevailed not to take the City yet Rezin smote his Land and carryed a great multitude away Captive to Damascus and recovered Elath a strong Fortress from Judah 2 Chr. 26.2 which his Father Vzziah had fortified Pekah slew one hundred and twenty thousand valiant men in one day and carryed away captive two hundred thousand with much spoyl to Samaria This King being thus sorely distressed sends a Message to Tiglath-Pilezer King of Assyria with a Present of the Silver and Gold found in the House of the Lord. 2 Kin. 16.8 2 Chr. 28.21 For he was not onely desperately plunged by the two former Kings but sorely afflicted by the Edomites and the Philistins the former carrying some away captive and the latter seizing many of his Towns The Assyrian King upon this invitation falls in upon the Kingdom of Syria slew its King took Damascus the chief City and subdued it under him Whereupon Ahaz meets him at Damascus and takes there the pattern of an Idolatrous Altar and sends it to Vriah the Priest and being returned causes the Brazen Altar of the Lord to be removed and his new Altare Damascenum to be placed in the Court for his own Sacrifices New Inventions of men in God's Worship never thrive for his Confederated Friend out of Assyria falls now upon the King of Iudah himself 2 Chr. 28.19 20. Isai 10.28 For he came up saies Isaiah to Ajath he passed to Migron and laid up his carriages at Michmash mentioning with these other Cities of Iudah and saies he shal shake his hand against the Mount of the Daughter of Zion Ver. 32. 2 Chr. 28.23 In the time of this his great distress he did trespass yet more against the Lord for he sacrificed to the Gods of Damascus that smote him which was his ruine Now he plunders the House of God to purpose and makes mad work in the Temple He gathers together the Vessels of the House of God and cuts them in pieces He pulls away the borders of the Bases and removes the Laver takes the Sea of Brass off from the backs of the brazen Oxen and sets it on the stone-Pavements 2 Kin. 16.17 certainly he was troubled in conscience that they had so long served God in bearing that stately Vessel and pitied their weariness under their long burden out of a sacrilegious madness of Spirit mixt with his distress and necessity The Covert also for the Sabbath which probably was built to shelter the Priests in rainy and tempestuous weather he turns out of doores Nay Dr. Lightfoot harm p. 116. Mr. Fuller 's Pisgah pag. 283. Usher Annal p. 93. 2 Chr. 28.25 Ver. 22. Dr. Lightfoot that stately Passage or Entry of the King to the Temple called the Causey or Shallecheth on the West he either obstructs diverts or destroyes and that either out of fear of surprizal by the Assyrian or rather to manifest his utter rejection of the worship of God in favour to the Emperour's Idolatry Afterwards he put out the Lamps and leavs off burning Incense in the House of God he shuts up the doors and turnes High-Priest to the Devill For he made him Altars in every corner of Ierusalem and in every severall City of Iudah he made high places to burn Incense to other Gods and provoked to anger the Lord God of his Fathers This is that King Ahaz But what followes Most probably deposed for all this by his faut or the King of Assyriae and sees his own son lifted up to the royall Throne in his stead For if his son Hezekiah began to reigne in the third year of Hoshea King of Israël as you read expresly 2 King 18.1 2. Then did he begin in the fifteenth year of his Father Ahaz For Hoshea's beginning to reigne in the twelfth of Ahaz 2 King 17.1 doth determine the fifteenth of Ahaz to synchronize with the third of Hoshea the commencement of Hezekiah's Reigne who hereby must needs prove to be assumed into the Empire by his Father as the learned Bishop Usher would have have it or else introduced by the Assyrian as learned Dr. Lightfoot declares Besides it is distinctly noted in 2 King 18.9 10. that Samaria was taken in the sixth of Hezekiah which was the ninth of Hoshea Therefore the first of Hezekiah is the third of Hoshea and the fifteenth of Ahaz when Hezekiah began to reigne in his Father's life time who died after 16 years dominion whether compleat or current is not exprest 2 Chr. 28.27 But he died ingloriously and was not buried with honour in the Sepulchres of his famous Ancestors Thus this abominable Polluter and Prophaner of the Temple came to an untimely end not being able to tell the hour of God's wrath upon the Diall of his idolatrous Wickedness Though he erected a famous Materiall one in some place of his House or of the Temple much spoken of and contested about by learned Authors yielding a miraculous confirmation to the faith of his pious Successor Vol. 3. in his judicial Laws c. 25. p. 89. Pag. 246. Pag. 162. Concerning this Diall Mr. Weemse hath an exercitation but there speaks not of the place only conceives it to have been a polar one Mr. Gregory of Christ's-Church in Oxen in his posthumous Works seems to assent to Cornel. A lapide that it was placed on a wall of the King's Palace and that it was a South-verticall Diall Adrichomius places it in the Temple and saies it was made of the brazen Altar of the Lord which he removed from its situation but he proves nothing I shall onely leave to consideration as to the place that seeing some Altars are mentioned to be fixt on the top of the Upper-chamber of Ahaz 2 Kin. 23.12 that spoken of in the mids of a Relation concerning two Temple-pollutions whether this Diall might not be supposed to have been placed
on some wall of that Chamber which he built possibly in the Temple A.M. 3277 Hezekiah the 13th King Glorious were the Atchievments of this holy King who no sooner stept into the royall Throne but he presently made a solemn visitation of the Temple in the first year of his reign and in the first Moneth of the sacred year 2 Chr. 29.3 He opens the doors of that late-polluted House shut up by his ungodly Predecessour and repaires them in a magnificent manner overlaying the doors and pillars with Gold 2 Kin. 18.16 Then having gathered the Priests and Levites into the East-street he makes an eloquent Oration to them filled with divine and perswasive Rhetorick and rouzes them up to the purification of the Temple from the idolatrous pollutions of Ahaz Which when they had finished in the space of sixteen daies they prepared and sanctified all the Vessels for divine use Whereupon they offered sacrifices of Atonement and Reconciliation for the sins of Ahaz in prophaning the Temple-Worship 2 Chr. 29.21 The Number of the burnt-Offerings brought by the Congregation were seventy Bullocks one hundred Rams and two hundred Lambs and the consecrating Offerings were six hundred Oxen and three thousand Sheep 2 Chr. 30.2 Numb 9.11 After which they solemnized the Passover on the fourteenth day of the second Month according to the Law of Moses in case of Impurity The Sacrifices of Peace-offerings which were then presented to God were two thousand Bullocks and seventeen thousand Sheep 2 Chr. 30.26 there being such joy at that time in Jerusalem as the like thereof had not been known since the daies of Solomon When this was finished all the People who had been present in the Temple went out and brake the Images in pieces cap. 31.1 cut down the Groves and tumbled down the high Places and Altars in all Judah and Israël and particularly destroyed the Brazen Serpent of Moses 2 Kin. 18.4 calling it Nehushtan a poor piece of Brass because the Israëlites had burnt Incense to it in an idolatrous manner Moreover he set in order the Courses of the Priests and gave forth a portion of his own Estate to maintain the constant and solemn Sacrifices of God's worship and commanded the People to bring in their First-fruits and Tithes to encourage the Priests in the Law of the Lord 2 Chr. 31.4 5 preparing Chambers in the House of God wherein to lay them up Thus did he work that which was right and good and truth before the Lord his God Ver. 20. The Lord was with him whithersoever he went Being encouraged by this his great prosperity he shoke off the yoke of the King of Assyria and smote the Philistins even to Gaza and the border thereof 2 Kin. 18.7 But after the establishment of the worship of God and his Kingdom Giving a true and an eminent pattern to all Princes to begin first with Temple-work and the Reformation of the Worship of God if ever they intend to set warm in their Thrones and settle the Scepter in their hands Which Method being usually mistaken by great pretenders to Reformation they generally lay the Basis of their own ruine in the Quagmire and Queachy ground of rotten policy Behold yet even after all this 2 Chr. 32.1 2 Kin. 18.13 15.16 he was invaded by Sennacherib the great King of Assyria in the fourteenth year of his Reign To pacify whose rage he sent him all the Treasures of Silver and the gold of the Pillars and Doores of the Temple But that haughty King being nothing satisfied whetted but his appetite for more Glory and Riches 2 Chr. 32.17 and sent railing Letters against the God of Zion Hereupon this holy King of Judah spread the Letters before the Lord in his Temple and 2 Kin. 19.14 15. which was better and more acceptable he spread his Hands and his Heart before the Lord in a most ardent and heavenly prayer Whence we may perceive that intended Mercyes are fetcht from Heaven in the Chariot of prayer and a holy Prophet is made the mouth of God to declare his gracious answer Ver. 20. honouring his Ministers with the divine messages of his Will Which was seconded that very Night by a direful stroke of vengeance on the Assyrian Camp cutting off all the mighty men of valour Ver. 35. 2 Chr. 32.31 with the Leaders and Captains of his Army to the number of 185000 men The King himself returning with shame was slain by the Children that came out of his own Bowels in the House of his god After this Hezekiah being sick and recovered with the attendance of a miraculous signe of the Sun's retrocession on the Dyall of Ahaz he rendred not again according to his mercies but being left by God to try him and to know all that was in his heart 2 Chr. 32.31 he shewed his stately Treasures to the Embassadours of Merodach-Baladan King of Babylon called by Ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that excellent Canon of his esteemed by Calvisius more precious then Gold for the concatenation of the sacred and civil Histories of those times But this good King humbled himself for the pride of his heart Ver. 16. shewing his godly sincerity in heart-reformation lying low before God for his being lifted up before the Legates of an earthly Prince After which reigning in peace and great prosperity the usual Concomitant of Integrity in God's worship he died in peace Ver. 33. and was buried in the chiefest of the Sepulchres of the Sons of David Manasseh the 14th King A.M. 3306 The ungodly Son of a holy Father puts on the orient Diadem and succeeds in the royall Seat of Judah 2 Kin. 23.1 builds up the high-places destroyed by Hezekiah rears up Altars for Baal and makes a Grove like Ahab King of Israël and worships all the Host of Heaven for whom he built Altars in both the Courts of the Lord's House 2 Ch. 33.6 7 2 Kin. 23.4 He caused his Children to pass through the fire in the Valley of Hinnâ—m and erected a carved Image of the Idol Baal which he had made in the Temple of God in a most prophane and presumptuous manner not hearkning to the menacing Messages sent by God At last the Majesty of Heaven bing deeply incensed sent against him the Captaines of the King of Assyria who tooke him among the thorns bound him with Fetters and carried him captive to Babylon In which affliction having greatly humbled himself before the Lord and deprecated the fierceness of his wrath by earnest supplication he was brought again to Jerusalem and to his Kingdome Where to demonstrate the sincerity of his Repentance he took away the strange Gods and that damnable Idol of Baal out of the House of the Lord and all the Altars which he had built in the holy Mountain and in Jerusalem and cast them out of the City Furthermore he proceeds to the reparation
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
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
in these last dayes He hath (g) Heb. 1.2 spoken to us by his Son who is expresly called (h) Dan. 9.24 Rev. 19.13 the most holy by the Prophet Daniel and was the person through and by whom the Father hath opened his minde to the World For the onely begotten Son which is in the bosome of the Father (i) Ioh. 1.18 he hath declared him He is Ioh. 1.1 called the word of God the Interpreter of the divine will in all ages neither (k) Mat. 11.27 knoweth any man the Father but the Son and he to whomsoever the Son will reveal him It was the (l) 1 Pet. 1.11 spirit of Christ in the Prophets of old testifying before hand of his sufferings and the glory that should follow By the same spirit (m) 1 Pet. 3.19 he went and preached to the spirits of the old World which are now in prison by which also he taught (n) 2 Cor. 13.3 the Apostle Paul and continues to inspire the hearts of his faithful Embassadours to the end of the World having upon his Ascension-day (o) Eph. 4.8 12 13. given gifts unto men for the perfecting of the Saints for the work of the Ministery and the edifying of his Body 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 Wherby is evidently declared that the Gospel-Ministery divinely taught by Christ the Supreme Prophet of his Church (p) 1 Pet. 2.25 the Shepheard and Bishop of our souls (q) Ioh. 7.46 who spake as never man spake must endure till all the Elect be gathered and built up into a holy Temple in the Lord which shall not be fully and compleatly finished till the end of the World Moreover As in the Temple of Solomon there was an Ark made of Shittim-wood containing the Tables of stone whereon the ten Commandements were engraven and preserving them as a lively memorial of Gods Covenant with the Children of Israel to protect and defend them in case they kept and obeyed those precepts of God So Jesus Christ our blessed Saviour is declared to have (a) Mat. 5.17 fulfilled the Law not only as it became a just and righteous person so to do but on the behalf of the elect that so by the (b) Rom. 5.19 obedience of one many might be made righteous Which he performed with so much alacrity and willingnesse of spirit that he speaks of himself that (c) Psal 40.8 he delighted to do the will of God yea the Law was within his heart as a more excellent Cabinet then that which lay of old within the Oracle To contract As the curious vaile in the Tabernacle or Temple kept off the overcomming Majesty of divine glory from the eyes of those persons who entred the Sanctuary so the (d) Heb. 10.20 vaile of Christs flesh was drawn over Him as a Curtain to obumbrate and shadow the radiant divinity of his Godhead that rested in him in the daies of his Incarnation As the Golden Altar of Incense was the seat of those fragrant Odours which perfumed the holy of holies So are the prayers of the Saints offered up by the Lord Jesus upon the heavenly (e) Rev. 8.3 Altar of his intercession which stands before the Throne where our High Priest perfumes them in the golden censer of his own merit and makes them acceptable to his Father As the Table of shew-bread did exhibite food to the Priests that ministred before the Lord after the Cakes had stood their limited time within the Sanctuary So the Lord Jesus (f) Iohn 6.32 descending from heaven is that true bread of Life whereupon Saints do feed who are consecrated for (g) Rev. 1.6 Priests under the Gospel unto God the Father As the Golden Candlestick did yield a beautiful light within the Temple continually before the Lord Accordingly doth our Lord Jesus term himself (h) Ioh. 8.12 the light of the World that whoever followeth him and worketh by that light shall not walk in darknesse but enjoy the light of eternal life The seven lamps likewise of that Candlestick did signifie the various and excellent graces (i) Rev. 4.5 of the holy Spirit wherewith our Lord was adorned above his fellows who took great delight in (k) Rev. 2.1 walking in the midst of those 7 golden branches As the brazen Altar received the sacrifices which were offered up for the people's sins to make an atonement on their behalf before God So upon the Altar of the Crosse did the Lord Jesus (l) Heb. 9.26 put away the sins of his people by the Sacrifice of Himself As the Gate of the Temple gave admission to the Priests into those mysterious places where they executed their offices and performed services acceptable unto God So the Lord Jesus is the door of the new Testament-worship through which we must enter with our Gospel-sacrifices to performe our spiritual homage to his divine Majesty In all our prayers we must have a special eye to Christ and his mediation Even as Daniel in the Land of his Captivity kneeling upon his knees prayed when the (m) Dan. 6.10 windows of his Chamber were open towards Jerusalem and as Jonah though (n) Ion. 2 4 7. cast out of sight his soul fainting within him yet looked towards the holy Temple so must we in our deepest exigencies and the most fainting fits of distresse look towards Christ our spiritual Temple and through him only expect audience at the throne of grace In these and many other particulars I might proceed to amplifie upon this point but shall reserve them to a more copious enlargement in the succeeding treatise 2. Let us go on in the next place to shew briefly how the Church also the mystical body of Christ was signified by that glorious building Wherein I shall but succinctly mention some few things recommending the more large explication to their more proper and convenient places As the Temple was the material house wherein God was worshipped under the Jewish administration So is the Church under the Gospel the spiritual (a) 1 Cor. 3.16 Temple of God wherein his holy spirit dwelleth Nos enim sumus Templa dei altaria luminaria vasa We are saith (b) Tertul. de Cor. mil. p. 753. Edit Par. 80. Tertullian the Temples of God the Altars Lamps and Vessels Every Christian Church (c) Dr. Ed. Reyn. on Hos Ser. 5. p. 131. quar as a most Reverend and Learned Dr. of our own Nation is the Israel of God and every Regenerate person born in Zion and every spiritual worshipper the Circumcision Now Christ is crucified in Galatia and a Passeover eaten in Corinth and Manna fed on in Pergamus and an Altar set up in Egypt and Gentiles sacrcified and stones made Children unto Abraham and Temples unto God The Ark of old
contained the stony Tables of the Commandements But now the Church of Christ preserves within her bosome the holy Scriptures God having graciously promised (d) Jer. 31.33 to put his Law in their inward parts and to write it in the fleshy Tables of their hearts To be short the Cherubins on the walls of the Temple signified the protection of Angels who now (e) Psal 34.7 encamp round about them that fear the Lord as commissionated Guardians for their comfort preservation and deliverance The shewbread in the Sanctuary did set forth the bread of life under the Gospel the Lamps the pure doctrine of the Church's Teachers the Altar of incense their ardent prayers the Pillars in the Porch their constancy and perseverance the Laver the washing of Regeneration and the brazen Altar with its appendant Rites their confission of sin and expiation made on their behalf by the sacrifice of Christ Thirdly and Lastly I come to speak of the Typification of each particular Saint as shadowed forth by that holy Temple Even as the Apostle Paul doth expresly declare making it strange that they should be ignorant of this truth (f) 1 Cor. 6.19 What know ye not that your body saith he is the Temple of the Holy Ghost To which may be added the assertion of (g) Tom. 1. pag. 105. Jerom to Paulinus Verum Christi Templum anima credentis est illam exerna illam vesti illi offer donaria in illa Christum suscipe that the soul of a believer is the true Temple of Christ adorn and cloath that offer gifts to that entertain Christ in such a building Wherefore craving leave to compare them by way of resemblance desiring that these parallels may not be strictly interpreted The foundation of this Temple may be laid in humility contrition of spirit wherein the inhabiter of eternity (h) Isa 57.15 delighteth to dwell We may referre the Porch to the mouth of a Saint wherein every holy Jacob erects the (i) Gen. 28.18 c. Pillars of Gods praise calling upon and blessing his name for received mercies when songs of deliverance are uttered from the (k) Psal 141.3 doors of his lips The Holy place is the renewed mind and the windowes therein may denote divine illumination from above cautioning a Saint to beware least they be darkned with the smoak of anger the mist of grief the dust of vain glory or the filthy mire of worldly cares The golden Candlesticks the infused habits of divine knowledge resting within the soul The shewbread the word of grace exhibited in the promises for the preservation of a Christians life unto glory The Golden Altar of Odours the breathings suspirings and groanings after God ready to break forth into (l) Gal. 4.6 Abba Father The Vaile the righteousnesse of Christ The Holy of Holies may relate to the conscience purified from dead works and brought into a heavenly frame The Ark to the heart of a Saint (m) Rom. 7.22 delighting in the Law of God after the inward man The mercy seat to Christ dwelling therein (n) Col. 1.27 as the hope and foundation of glory The two Cherubins to Faith and Love from between whose wings the Father of mercies uttereth the glorious Oracles of assurance by the (a) Rom. 8.16 witnessings of his own Spirit The pot of Manna may be resembled to that food (b) Rev. â— 17 of hidden joy unknown to the World which is the Quintessence of divine assurance laid by for a Saint to feed upon and refresh his spirits in his deepest and darkest agonies The rod of Aaron budding and flowring within the Oracle of their hearts shews the ardent affection which the soul beats to and the profitable fruit it receives by the Gospel-ministery when having accepted the Law from the mouth of God by his Embassadors (c) Iob â—2 22 he layes up his words in the secret recesses of his heart Finally the Laver is repentance the brazen Altar is a broken and a contrite spirit the fire holy zeal the sacrificing instrument is the two-edged sword of the Spirit and the beasts to be slain are the various lusts of the flesh which we are to drag before the Altar by holy confession to mortifie by constant hatred and offer up in a heavenly renewed conversation as sacrifices acceptable and well-pleasing in the sight of God To which purpose in some measure doth that famous Maull of Pelagianism speak in these words (d) Austin de Civ Dei l. 10. c. 4. more c. 5. 6. Ejus est altare cor nostrum c. et sacrificamus hostiam humilitatis laudis in areâ cordis igne fervidae charitatis Our heart is his Altar c. we offer up to Him the sacrifice of humility and praise on that Altar of the heart with the fire of fervent Charity Thus farre may it suffice to have insisted on the more general significations of the Temple humbly craving a favourable pardon of what infirmities have hitherto passed at the hands of such Learned and Ingenuous persons who may countenance my further endeavours after more clear satisfaction in descending to the several particulars which by divine permission I shall proceed to handle The Mysteries laid up in the Foundation of the Temple IN the first place I shall search into the Foundations of the Temple it being most proper to tread in the steps of the foregoing History of its erection and endeavour with all diligence to turn over those ponderous and (e) 1 King 5.17 costly hewn stones wherewith it was laid of old in the daies of Solomon to see what mystical treasure â—as hidden under them Vain and futilous are the feavourish dreams of the antient Rabbins concerning the Foundation-stone of the Temple (f) Sheringham in Jomae p. 104. c. Some assert that God placed this stone usually mentioning but one principal stone in the Centre of the World for a firme basis and settled consistency for the Earth to rest upon Others held this stone to be the first matter out of which all the beautiful visible beings of the World have bin hewn forth and produced to light Others relate that this was the very same stone laid by Jacob for a pillow under his head in that night when he dreamed of an Angelical vision at Bethel and afterward anointed and consecrated it unto God Which when Solomon had found no doubt by forged Revelation or some tedious search like another Rabbi Selomoh he durst not but lay it sure as the Principal Foundation stone of the Temple Nay they say further he caused to be engraven upon it the Tetragrammaton or the ineffable name of JEHOVAH All which stories are but so many idle and absurd conceits yielding thus much of wonder that any persons should be so besotted as to think ever to find such stupid and blind proselytes who would indure to be imposed upon by such fopperies wherewith of old they did pollute the Jewish
are under the same external and visible priviledges Furthermore allowing an analogy to what hath bin spoken The great outward Court wherein the Jewes worshipped might accordingly hold out to us the visible Professors themselves under the New Testament which draw nigh to God in those Ordinances which the Gospel-Ministers typified by the Priests do handle and mannage within in the inner Court There yet remaineth a Conjecture to be mentioned of that famous and learned Critick of our Nation Mr. Joseph Mede which I shall nakedly propose and resign up the censure unto men that are able or are so immodest as to reflect upon the memory of so deserving a person in the Church as to Revelation-Mysteries This candid and Reverend man having resembled the Temple to Christ thinks there was some Chronical Mystery involved in the Courts as to the State of the Church of Christ in various times under the Gospel and conceives that the Inner Court might denote the State of the Primitive times under Rome while it was Pagan and Heathenish while scorched and burnt in the fire of persecution by the cruel Emperors and their Officers As to which point the Altar in the Priests Court seemed to denote the frequent (h) Mede on the Revel part 2. pag. 3. Edit Lond. 1650. Sacrifices of the holy Martyrs whose Souls lying under the Altar do cry (i) Rev. 6.9 10. how long how long Lord holy and true dost thou not avenge our blood c. This Altar as the (k) Rev. 4.1 whole vision was seen in Heaven that is in the Church which is so called frequently whereas by Earth the wicked and ungodly of this World are meant in those mystical pages The second or outward Court he further conjectures to have been the shadow of the State of the Gospel under Rome Antichristian and Papall for the space of two and forty moneths In the mensuration of the Temple therefore we read of a Precept given to leave the outward Court unmeasured being a place resigned up to the Gentiles to tread underfoot during the time prementioned In a way of worship saith * Lightf Templ p. 6. one even as the treading of Gods Courts in the like sense is spoken of by the Prophet †Isa 1.12 Esay and therefore commanded not to be measured because of the numerous multitude of Worshippers under the Gospel which it could not in the least measure contain according to its ancient limits But to be trodden down saith the former in way of profane contempt idolatrous Worship and persecuting fury against sincere and pure professors of the Truth Suffice it hitherto to have mentioned some Conjectures about the Mysticall meaning of these Courts in this our view wherein I shall not immodestly presume to let loose the rains of fancy but with all humble submission to the sober and godly learned I apprehend the most genuine and least forced interpretation of their typical signification if there were any set Mystery couched in them as such capacious places to be briefly this That as the inward Court was made for the Priests therein to perform the rites and ceremonies of their ancient service into which there was no admission granted to the common people unless when they brought a Sacrifice and were to lay their hands on the head of their offering and to confess their sins over it so might it possibly denote and shadow forth a Gospel-Ministry which in the various functions of the persons engaged in that sacred Office should stand in a neerer capacity of service and approximation to God then any other calling or persons whatsoever Further as the outward Court contained within its prescript limits the ancient senes when drawing nigh to God beholding of the Priests in their services within and joyning with them in the solemnities of legal worship In like manner the faithful people of the new Testament the true inward spiritual (k) Rom. 2.29 Jewes are next unto the Ministry in publick and solemn Ordinances wherein they come nigh to God under the Gospel Now whereas formerly the Gentiles could not be admitted into the Court of Israel but were afar off without the walls of the outward Court Such might shadow forth the state of carnall persons under the Gospel or of formall professors who give their presence in some measure to Ordinances but as the bodies of them under the old Law stood at a great distance so the hearts of these formalists under the new Testament are (l) Isa 29.13 farre from God But since the outward wall of the great Court which kept the Gentiles in old time from intercommuning with the Jewes is broken down by the coming of Christ who did appear sayes holy Paul for this end (m) Eph. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve unloose or take away the middle wall of partition or that wall which stood betwixt the Jews and Gentiles of old Now all are brought into one Court into one body and fellowship and are become coheirs of the same common salvation To conclude It is observable that the great Court whereinto the twelve Tribes did enter of old was nothing considerable in its limits then in respect to what it was set out in its circuit by the Prophet Ezekiel whereof I have spoken before Chapt. 3. p. 49. nay in the Revelation of St. John as was newly noted it was left unmeasured by reason of its quantity and the great number of worshippers as some have thought The measures mentioned in the Prophecy of Ezekiel no doubt what ever the other may denote did signifie the great fulness of the Gentiles and that the compass of the Church in Gospel-dayes should be marvellously extended Wherefore we read in holy Scripture that (m) Eph. 2.14 Princes shall come out of Egypt and Aethiopia shall soon stretch out her hands unto God that is the Eastern Aethiopians of Asia as (n) Ps 68.31 Herodotus termes them or the Inhabitants of Arabia as a learned (o) Lib. 7. p. 408. Knight hath observed nay we read of the men of Rahab or leigh Rehoboth and Babel two Cities of the Assyrian Empire to be born in Zion The former (p) Rawleigh Hist part 1. c. 8. §. 10.3 4 5. Arias Montanus takes to be the same with Nineveh and called (q) Ps 87.4 Rehoboth for its vastness and amplitude Nay the Inhabitants of Philistia and Tyre even the Nations that are on the North side of the Holy Land as the Phoenicians of Tyre and Sidon on the West and South as the Philistims Aegyptians on the South-East and North-East the Cushites or Aethiopians of Arabia and Midian and the people of Assyria and Babylon nay all Nations shall come to the holy Mountain of the Church in the latter day Having brought so famous a throng of People from all quarters of the Earth within these Courts we shall leave them ar their pious devotions and consider the walls wherewith these spacious places were incompassed We
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
Horace or any others Sidonius shall close all Carm. 5. P. 41. Edit Paris 1609. Ser vellera Thura Sabaeus v. 43 And again v. 47. Arabs guttam Panchaia Myrrham Whereby it seems these places were famous for all the chief precious gums in antient times This of ours which we are now speaking to retaining the Hebr. (a) Wocker Antidotar p. 375. and others name in some measure is at this day called Olibanum in the Shops and is of great use in Physical Plaisters as may appear by the writings of our modern Learned Physitians and their Dispensatories Thus much of Frankincense Now to the Mystery of the Incense which was compounded of these four stately ingredients forementioned for the golden Altar As for the Altar it self that the Gold should signifie Christs Divinity and that the Ceâ—ar-wood underneath should note his humanity or concerning its quantity and dimensions or figure that it was square signifying the firmity or strength of Christ his mediation or that its Angles or Horns should note the extension of his intercession through the four parts of the World these things shew more the curiosity than the solidity of such Interpreters neither date I aver that Its Crown round about the edges should hold forth Christs Kindly Dignity But as to the sweet Incense which was burnt upon it the holy Scripture is a sure guid to us that it exhibited or shadowed forth as to Christ the fragrancy and sweet Savour of his Intercession The odours were to signifie the (a) Rev. 5.8 prayers of Saints The Lord Jesus Christ himself is represented standing with a golden Censor there being given to him much incense that he should offer it with the (b) Rev. 8.3 4. prayers of all Saints upon the golden Altar before the Throne and the smoak of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand So that as the High-Priest on the expiation day did go into the holy of holies and perfume it with incense from this Altar So is Christ gone into Heaven and there (c) Col. 3.1 sitting at the right hand of the Father ever liveth to make (d) Heb. 7.25 intercession for us Nay the prayers of the Saints themselves are shadowed forth by this which were offered up by the Priests every day Let my Prayers saith David be set before thee as (e) Psal 141.2 incense and whereas Zachary was by lot burning incense in the Temple of the Lord we read that the whole multitude of the people were (f) Luk. 1.10 praying without at the same time The time of this service was (g) Exod. 30.7 8. morning and evening about the time of the lighting of the Lamps As The Lamps denoted the light of the Word whereof more by and by So we see that the Word and Prayer must go together In that it was every morning and evening it denotes daily and constant prayers which we ought to powre out before the Throne of grace even as (a) Luk. 2.37 Anna the Prophetess departed not from the Temple but served God with fastings and (b) Rom. 12.11 1 Thes 5.17 prayers night and day In which sense the Apostle Paul is to be understood when he bids us to pray without ceasing to continue instant in prayer Forasmuch also as this Golden Altar was to be sprinkled with the blood of the (c) Exod. 30.10 sin-offering of atonements once in the year by the High-Priest on the (d) Levit. 16 18. v. 29. 10th day of the 7th month it shewes that neither the prayers of Priest or people can be acceptable with God unless the impurities thereof be taken away by the (e) Joh. 1.7 2 1. blood of Christ and his all-sufficient Mediation with the Father or else he that (f) Isa 66.3 offereth incense is all one in the sight of God as if he blessed an Idoll To add a little by way of allusion As these precious gums in this fragrant Incense came naturally and freely dropping out of the Trees which bare them that was counted the best and purest or else the Trees did yield it by inclusion and cutting of the Bark So is that prayer most acceptable that comes with the freeest breathings of the soul or else that we ought to apply the launcings of the Law or cutting-considerations of Repentance to work upon the soul in its ardent drawings near to Heaven in prayer As we have said before that the odours of these gums when burnt did drive away Serpents and perfume the Air from all noxious sents So is it with heavenly and ardent prayers whereby the soul is enabled through faith to resist the Devil and the contagious Air of his temptations and of all corrupt lusts and affections for (f) Mat. 21.17 this kind goeth not out but by prayers and fasting As these ingredients were to be (g) Exod. 30.36 beaten very small into fine dust or powder before they were put into the censers so is the heart by humbling meditations to be brought into a low and self-abhorring frame when it appeares before God in prayer A (h) Psal 51.17 broken and a contrite heart the Lord will not despise Such as with Abraham esteem themselves but dust and ashes Then he whose name is holy who dwelleth in the high and holy place of the Heavenly Temple will dwell also with him that is of a (i) Isa 57.17 humble and contrite spirit to revive the spirit of the humble and to revive the heart of the contrite ones with gracious answers to their prayers Furthermore the burning of this incense shewed the ardency and the heavenly inflammation of the heart in prayer (k) Rom. 12 11. servent in spirit serving the Lord We ought to be so Last of all as the sweet and fragrant smell came from these incensed or fired ingredients upon Gods Altar so it shewes how sweetly pleasing to Gods Majesty it is for the soul to draw nigh to him with a humble holy ardent frame of spirit through the mediation and intercession of Jesus Christ The Golden Tables of Shewbread HErein I shall desire leave to speak somewhat to the four urensils described Exod. 25.29 because omitted in the preceding History viz. the Dishes Spoons Covers and Bowls the Hebrew hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias Montanus renders Scutellas the 2d is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Coclearia the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medios Calamos the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyathos ejus The first word is translated a Charger Numb 7.84 85. and was no other then a golden Dish or Charger wherein the Cakes were placed The next is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying hollow and was a little Vessel wherein the Incense was put which we translate a Spoon The 3d is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate by scutella others explain it by a Vessel to
Disciples by two and two But this were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 10 1. to hunt after too much nicety The Tops of the Pillars were curiously adorned 2 Tim. 4.8 to shew that those who persist to the last constantly shall be crowned The Lilly work the Emblem of Innocency Pomegranates of Fruitfulnesse there being many grains in one Apple their Crown shall declare their Glory As Crowns did vary according to the nature of the Service among the Romans so shall every one be rewarded according to his works The Vessels in the open Court IN this place there are these things considerable The Altar of burnt Sacrifice The Sea of Brasse and the ten Lavers of each in their order 1. The Altar of Brasse The Brazen Altar stood in the Priests Court in the open ayre that so the nidor fuligo the sent and smoak of the Sacrifices might be the lesse offensive This Altar had its several implements fit for service as Censers or Ash-pans Num. 4.14 Flesh-hooks Shovels Basons c. of which we must not speak particularly they being but proper appurtenances of the work of Sacrifice What the Altar signified we need not much trouble our selves or haesitate about it having so sure a guide as the Apostle by the dictate of the Spirit of God who saies We have an Altar Heb. 13.10 Molin de Altar p. 79. Rivet in Exod p. 1132. Heb. 10.10 14. whereof they have no right to eat who serve the Tabernacle Those that continued enslaved and yoked to their Jewish Ceremonies had no right to the Altar of which we are to feed on which Christ offered himself We are to eat of the Altar i. e. the Sacrifice offered on the Altar by a frequent Metonymy so then the Sacrifices signified Christ and the Altar his Crosse For Christ was offered to bear the sins of many Heb. 9.28 As the Altar was set without the Temple the Emblem of the Church or new Jerusalem Ver. 12. so Christ's Crosse was without the Gate of the old Jerusalem And as on the expiation-day the Priest officiated without the limits of the Tabernacle Lev. 17.11 See Essâ—nius de sacrificiis p. 220. or Courts of the Temple so the blood of Christ that maketh atonement was shed without the Camp in Golgotha where he had the place of his burial Christ crucified is the food of Souls as the Sacrifices were of old for the Priests The name of the Altar in the Hebrew is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Mactation or killing and offering of the Sacrifice sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ascending up to it whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks Altare among the Latines is derived ab Alto from its being built up high above the earth or because in high places as mountains and hills and Ara from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preces prayers or imprecations made to the Gods at their Sacrifices There be who would by no means have the Altar to signify the Crosse of Christ because the Papists do so highly idolize it and besides do count their Tables on which their unbloody Sacrifice is offered to be signified thereby and therefore understand that place by a Metonymy Habemus Altare we have an Altar i. e. A Sacrifiâ—e offered upon the Crosse viz. Christ himself But I know no reason why there should be so much flying to Tropes and such curiosity in evading this designation because Papists commit folly about it Whereas no doubt they will all affirm that Christ is the Gospel-Sacrifice For he is our Paschaâ— Lamb 1 Cor. 5.7 saith the Apostle Molin de altare p. 79. The Fathers for 200 years called the Table of our Lord The Altar as Molineus witnesseth and that onely by allusion and accommodation and in this figurative sense the Church may say still that we have an Altar though Christ's Crosse were destroyed before the Apostle wrote to the Hebrews But yet if we shall joyn both Sacrifice and Altar in one signification of Christ I shall not gainsay though I see no such grand inconvenience in applying it more distinctly especially since we do it onely by accommodation For on the contrary side by applying the Altar to Christ there 's more danger of the inference of Popish adoration Psal 118.27 if any be inferred The Sacrifice of old was to be bound to the Horns of the Altar Some by the Horns of the Altar expound the strength of Christ but if the Altar might prelude to the Crosse these might note Christ's nailing to the Crosse Whether this Altar were underneath framed of stone is not certain if it were to be sure not of hewn stone (a) Cont. Apion lib. 1. p. 1049. Josephus relates of the Altar at Jerusalem out of Hecataeus and doth not â—oâ—â—radict it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A four square Altar not of hewn but unwrought impolished stones according to the (b) Exod. 20.25 Deut. 27.6 Jos 8.3 command of God Instruments did pollute it The hearts of Saints are compared to Altars by the Ancients in the Primitive Church Humane skill Art and Reason cannot polish stones fit for an Altar to offer up to God (c) Clem. Alex strom 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Church is a grand Altar for holy Sacrifices Impolisht stones Saints differing in Judgment may lye together in one Altar on which God may have his (d) Isa 31.9 fire in Zion and hearth in new Jerusalem None but fire from heaven no culinary fire ought to inflame the Sacrifices of the Altar Aaron's Sons smarted in that case No strange fire of our Passions ought to be admitted in any service of God For the wrath of man worketh not the righteousnesse of God Let us in few words mention the New Testament Sacrifices that through Christ are offered up unto God whereof more in the 5th Section (e) Ps 51.17 A broken Heart is a Sacrifice which God will not despise The heart that 's wounded by the knife of Repentance is acceptable to God In Craâ—tfying of our lusts offering them up on the Altar of the Crosse of Christ is a Sacrifice well pleasing in the sight of God The offering up of Christ in prayer to God as of a Lamb without spot morning evening is another Let the (c) Psal 141.2 Mat. 27.46 lifting up of my hands sayes David be like an evening Sacrifice Christ died on the Crosse toward the evening about the 9th hour according to 12 unequal houres counted about the time of Easter from Sun-rise to Sun-set falls between 3 and 4 afternoon The service of our very bodies to God is another reasonable Sacrifice Of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable Creatures were sacrificed now we may offer our selves (d) Rom. 12.1 rational Creatures in this way of sacrifice (e) Psal 4 5. The Sacrifice of righteousness is another Praysing of God is another He that (f) Psal 50. ult 23. offereth prayse glorifieth
almost in every Chapter of the Epistle to the Hebrews His Unction and many of his rare endowments being there mentioned Cap. 1.9.2.17.3.1.4.14 15. 5.1 2 3 5 6 10.6.20.7.1 3 17 21 26 28.8.1 3 9.7 11 24 25.10.12 21.12.24 13.11 12. We shall then consider our blessed Lord as shadowed by the Type of the High-Priest in three things 1 His Election 2 His Rayments or Vestures and 3dly his Consecration 1. As to the Election or choice of the High-Priest and therein we are to look upon the Tribe out of which he was to be extracted and 2dly the Compleatness and comliness of his body wherewith he was to be qualified 1. As to the Tribe It s known that the Jewish High-Priest was alwayes taken from the Tribe of Levi of old the eldest of the Family was the High-Priest But Reuben had forfeited the right of primogeniture by going up to his Fathers Couch and therefore Jacob prophesied of him that he should not (a) Gen. 49.4 excell Simeon and Levi had bin Brethren in iniquity in the matter of slaying the Shechemites and lost their dignity and therefore great was Jacobs (b) Gen. 34.30 anger against them and sad his (c) Gen. 49.7 doom upon them But Levi recovered in some measure his priviledge when the people of that Tribe (d) Exo. 32.26 27 28. slew 3000 of their Brethren upon the account of their worshipping the Golden Calf while Moses was in the Mount with God For he (e) Deut. 33.9 said to his Father and Mother I have not known thee neither did he acknowledge his Brethren c. Therefore they shall teach Jacob thy Judgements and Israel thy Law they shall put incense before thee and whole burnt sacrifice upon thine Altar God was pleased to set them (f) Numb 3.12 13. Exod. 12.29.13.2 instead of the first-born of Israel whom God had hallowed to himself in the day when he smote all the first born in the Land of Egypt Christ the first-born of every Creature was our High-Priest Now out of the Tribe of Levi God appointed Aaron and his sonnes in a direct line to be High-Priests But you 'l say Our Lord came (h) Heb. 7.14 See Pareus in Mat. and Suidas In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edit Aurel. Allobr p. 1228. 1619. of Judah I answer with the Apostle This was to shew the change of the Priesthood and that our Lord was a royal High-Priest not after the Order of Aaron but of Melchizedeck the King of righteousness and Prince of Peace As for the story produced by Suidas concerning our Lord and Saviour that he was descended of the Tribes both of Judah and Levi they being sometimes mixed by Marriage into the High-Priests Family and what he further recites of his being actually admitted into the number of the 22 Priests in the room of one deceased at that time I shall leave as a futilous and idle story seeing Scripture in the preceding Prophesies all along mention him as coming of the royall House he being the (k) Rev. 5.5 Lion of the Tribe of Judah and springing out of the Root of David 2. To speak a little to the comliness and excellency of his body as to which because all the other Priests were to have the same compleat perfections therefore I shall conjoyn them both together To this purpose the Lord gives instruction unto Moses in the 21 Chapter of Levit. beginning at the 16th Verse and so forward Now because all these things which hapned to them as Types or Examples were (l) 1 Cor. 10 11. written for our admonition Give leave to resemble them to those rare endowments and perfections wherewith Christ the Evangelical High-Priest is fully accomplished and Gospel-Ministers should be qualified in a spiritual manner according to their degree and measure wherefore the spots and blemishes to be avoided in Priests are by Jerom compared to spiritual infirmities Precipitur Sacerdotibus c. ne truncis auribus laeso oculo simis naribus claudo pede cutis colore mutato quae omnia referuntur ad animae vitia Jerom. Fabiolae de vest Sacerd. Tom. 3. p. 58. It is injoyned concerning Priests that they should not be cropâ—eard blemisht in the eye flat-nos'd lame-footed or the skin discoloured all which are to be referred to the vices of the minde The first blemish mentioned is (m) Lev. 21.18 blindness with which if any person of the line of Aaron was afflicted he was not admitted to perform the Functions of a Priest As to this it is sufficiently known that ignorance is set forth in Scripture by blindness His Watchmen are (n) Isa 56.10 blind saith the Prophet Isay they are all ignorant Our Lord calls the Scribes and Pharisees (o) Mat. 23.16 blind Guides and the Apostle Paul sayes that the God of this World hath (p) 2 Cor. 4 4. blinded the eyes of unbelievers that the light of the truth should not shine upon them But of all it is the greatest shame for a Minister to be blind such a one God would have to be (q) Hos 4.6 rejected A second imperfection was lameness a very unseemly thing in a Priest who was to be a Guid to others in the wayes of God Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) Gal. 2.14 walk uprightly according to the truth of the Gospel They must teach with their feet as well as their mouths being (s) 1 Pet. 5.3 examples to the flock and above all others to (*) 1 Joh. 2.6 walk even as Christ the great High-Priest hath walked before them in the dayes of his flesh As the (t) Eccles 5.1 feet in Scripture sometime note the affections of the soul and sometimes the ordeâ—ing the conversation aright in both these respects they ought to make (u) Heb. 12 13. straight paths for their feet lest that which is lame be turned out of the way Another blemish is a (w) Levit. 21.18 flat nose whereof as well as of the rest †Dr. Gell. on the Pentateuch p. 315. a learned Authour hath lately treated who out of Gregory interprets it of folly imprudence and stupidity or dulness of spirit such as are called * Horat. Epod. 12. naris obesae one of a thick nose it being a note of hebetude and flatness of parts as Physiognomists have observed The God of nature hath placed this member over the mouth to be a censor of what things are taken into the body whether putrid or sweet and fit for aliment It fits between the eyes as a Judge of what is proper nourishment The eye may deem that good which when brought to this discerning faculty may prove offensive So should Ministers study for acuteness of judgement and to exercise their senses to judge betwixt good and evil and to discern the spirits An instructor of others out of the Law should have skill (x) Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove and make trial of and give
a sound judgement upon things that (y) 1 Cor. 12 10. Rom. 2.18 Phil. 1.10 differ Besides he must not be broken-footed or broken-handed The feet are for walking the hands for working Gospel-Priests must not cease and leave off walking in holy wayes or performing of holy works If others must not be (z) Gal. 6.9 2 Thes 3.13 weary of well doing how much lesse they No nor walk or work by halfs not having fit Organs or Instruments for service Many and great are the inconveniences of the defect in these members but far sadder when those that are imployed in sacred functions tread awry and halt between God and Baal or put forth their hands to any iniquity He must not be (a) Rev. 21.20 Crook-backt or a dwarf or that hath a blemish in his eye or be scurvy or scabbed or unfit for Generation and one word in the Hebrew signifieth crooked and deceitful The crookedness of the body is an usual Index of a perverse spirit They are a (b) Deut. 32.5 perverse and a crooked generation as Moses complained of the Jews Therefore Paul exhorts the people of God to be blameless and harmeless in the midst of a (c) Phil. 2.15 crooked and perverse Nation There is an old saying Take heed of them whom God hath marked which may be heeded in a sober and serious sense It 's observable that Homer brings in crooked (d) Iliad 2. v. 212. Thersites yet alone did unmeasureably brawle Thersites as one full of uncomely Garrulity and as a mover of Sedition in the Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards giving in his description of him saies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the most deformed man tâ—at came to Troy goggle-eye â—ame of one foot crook-shouldered his breast bending forward Besides this natural deformity which some bring along with them into the World there is another cause of it that 's accidental viz. a spirit of infirmity and weaknesse through some diseases as the poor woman in the Gospel that had bin (e) Luk. 13.11 bowed together 18 years Sometimes through constant bearing of weighty burdens As (f) Gen. 49.15 Issachar is represented couching down between two burthens and bending down his shoulders to impositions Hence is it that sorrow and mourning and oppression of spirit is resembled to (g) Psal 44.25 145 14. c. bowing or bending down to the Earth In all which respects such as serve at God's Altar should be persons of generous erect spirit calme (h) 2 Tim. 2.24 gentle easie to be intreated full of kindnesse overcoming by meekness those that oppose themselves Neither should yield their shoulders to the weight of worldly cares which depresse the mind down to the Earth and hinder the soul's contemplation of divine Mysteries Neither must he be a (i) Horat. Serm. l. 2. Sat. 3. v. 309. Dwarf such as by way of contempt were called by the ancients moduli bipedalis pigmies of two-foot high Although it be a great sin for any to mock and jeer at natural imperfections for such (a) Prov. 17.5 reproach the Maker more then those who contemn the poor yet because that Dwarfs in stature more low then ordinary are usually taunted at by wicked and profane spirits The wisdome of God thought fit that no such should be exercised in Temple-services Though God might sometimes order it in the course of nature that such deformed persons might proceed from the line of Aaron yet they were not to be advanced to the dignity of service Our Lord may invite little Zacheus to the Gospel-feast yet we read not of his being sent into the work of the Ministery The Children of Aaron though afflicted wich any of these deformities were yet admitted to enjoy sustenance to (b) Lev. 21.22 eat of the most holy things But certainly the intention of his was to signifie of what spiritual growth the Ministers of the (c) 2 Pet. 3.18 Gospel are required to be Men well grown in grace and in the knowledge of our Lord and Saviour Jesus Christ Further he was to be void of any blemish in his eye Many are the Blemishes Distempers Diseases of the eyes reckoned up by the Learned (d) Riolani System part 2. p. 119. Edit Basil 1629. Physitians The word in the Hebrew for blemish is usually translated Suffusio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound or mixe confusedly and it signifies either that disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffusion or a Cataract vulgarly being a humour ingendred betwixt the two coats or membrans of the eye the Cornea and the Uvea so called by Anatomists or that which is called (e) Id Anat. p. 281. Iudg. Bat. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albugo a white spot or Cicatrice after the cure of an Ulcer which is seen in the black of the eye or in the Iris that little fibrous circumference about the Pupil We see what great care there is taken about the eyes of the Priests As they must not be blind so neither have any imperfections in their eyes Seers ought to be qualified with acutenesse of eye-sight spiritual watchmen have need of clear and bright knowledge Ordinary Christians may perhaps make shift to get to heaven though with confused knowledge but Ministers must beg for a distinct and choise visive faculty The eye that 's blood-shot can't see clearly The mind that 's vexed with Cholerick suffusions cannot discern in Judgment If (a) Act. 9.18 Paul be sent of the Gospel-messages behold scales do fall from his eyes If any be Angels of Churches let them pray to (b) Rev. 3.18 Christ for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oyntment for their eyes that they may understand the truths of God fully and clearly Again the Priests of old were not to be tainted with (c) Lev. 21.21 scurvy or scab The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias turns them by purulenta scabies and scabies perpetua The Vulg. jugis scabies impetigo the 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is translated a (d) Deut. 28.35 sore botch If the 70 have rightly expounded it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is the dry Itch as (e) P. 269.6 Riolanus explaines it and so Buxtorf out of Rab. Solomon calls it the Malignant-Scab dry within and without The other is the foul creeping Scab which the last expounds to be the Scab that cannot be healed of near kind to the Leprosie But the matter is not great about terms The meaning seems to be that Priests ought not to be infected either with the ordinary Itch or the incurable Scab which is seldom-healed Now as Itching-eares are (f) 2 Tim. 4.3 tokens of men of corrupt lusts and full of novel fancies every day new itches and lustings after strange things and new doctrines So a Priest that is itchy is much more abominable who is defiled with
Iliud α. ver 482. φ 326. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of contraries a usual figure as bellum q. minimè bellum lucus q. minimè lucens Because Tarsus was a rich Countrey and this precious stone is of great value Others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exploration or trial of Marble Upon what grounds either are founded I leave to the Grammarian But seeing in Scripture this word is sometimes put for the Sea Psalm 48.7 and Isa 2.16 (a) Gregor Lex Sanct. p. 270. therefore learned Authors do conceive that the precious stone of the same name is so called from its sea-green colour such as the Beryll is resembling a colour mixt of blew and green If it have any golden Rayes in it it is called a Chryso-beryll which some do refer to the Chrysoprase But this is a general Note that different stones of several colours if they have any streakes or spots resembling Gold are by some Authors presently call'd Chrysolites But of that stone which bears the name of the Chrysolite Boet. l. 2. c. 65. p. 210. I made mention before in the Discourse about the Topaz Hereby we may see the reason why so many have read the Hebr. Tarshish in this place by the Chrysolite and that the Chrysolite properly so called is not the Beryl is evident in that these two are distinctly reckoned in the Revelations Rev. 21.20 All Beryls are transparent but of a dilute or waterish colour but if they be deep tinctured they are taken for other gemmes As for the origination of the word Beryl (c) Isodorus l. 16. c. 27. Isidore of Sevil hath noted it to be from the Indian-tongue and our word pearl is thought to be thence deduced of which those that are skilful may give an account whilest we considering its colour and name in relation to the sea may very aptly referre it to the 10th Son of Jacob whose name Zebulun was engraven thereon Which agrees with the Marine habitation of this Tribe according to the Prophecy of Jacob. (d) Gen. 49.13 Zebulun shall dwell at the haven of the Sea and he shall be for an haven of ships and his border shall be unto Zidon To which purpose Moses tunes his dying song when joyning him with Issachar in the Book of Deuternomy Accordingly in the partition of the Land of Canaan we have recited the Towns of his Province bordering upon the Mediterranean and the Galilean Seas the former on the West and the other on the East This Tribe and tract was famous for the birth of Jonah the Prophet who was born at (a) 2 King 14.25 Gathhepher or (b) Josh 19.13 Mat. 12.41 Gittah-Hepher in the Land of Zebulun He that fled from the Tarshish of Canaan the presence of God to the Tarshish of the Gentiles But behold c a greater then Jonah is here who was conceived here often crossed this Sea of Galilee and taught in these parts The Beryll of his doctrine shone most gloriously in the (d) Esay 9.1 2. Math. 4.13 15. the borders of Zebulun and Napthali by the way of the Sea The people that sate in darknesse saw great light and to them which sate in the Region and shadow of Death light is sprung up To conclude As Zebulun was a great Traveller and Merchant by Sea so had he often occasions of sending orders and accounts in writing and therefore he is recited to be good at the Pen. (e) Judg. 5.14 Those that handle the pen of the writer came out of Zebulun to the War against Siserah 11. The 11th Stone in order is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Onyx whereof before On this was graven the name of Joseph Which exprest as (f) Dr. Prideaux one speaks his humanity Sure we are he was the kindest Brother that ever we reade of and therefore the two Stones of the shoulder had all the names of the Children of Israel in them to shew as was noted before that kindness love and compassion which Joseph manifested to his Brethren in providing a habitation and nourishing them in the Land of Egypt This is a stone of great variety and moderately transparent Oh how (g) Gen. 49.22 Deut. 33.13 manifold are the blessings of Joseph He had (h) Deut. 21.17 two portions in the Land of Canaan which was the right of the first-born For good Jacob adopted (i) Gen. 48.5 his two sons for his own and made them to bear equal share in all the priviledges of his immediate sons and that Joseph might not lose the blessing of the (k) Gen. 49.24 Stone of Israel we have Joseph himself in one Stone among the 12 tribes on the Breast-plate and two Onyxes on the two shoulders of the High-Priest for Ephraim and Manasseh whom the Holy Patriarch brought into a relation of immediate filiation to him The twelfth and last is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jashpheh Wherein all consent for the Jasper A stone well known whereof some are of various colours spots rings and streaks some are very dark and opacous those are the worst some are clearer but none fully transparent It s difference from the Agate I mentioned before The word some do derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be eminent Buxtorf and according to the Chaldee signification to break in pieces how appositely Rev. 4.3 let others judge We read in the Revelations that he who sate upon a visionary Throne was to look upon like Jasper signifying the admirable stupendious and various excellencies of the divine attributes and as this stone is not transparent so neither is it possible for any mortal eye to dive into the bottome of those unspeakable Mysteries The Learned Paraeus conceivs that the person sitting on the throne was †Paraeus in Rev. 4.3 p. 662. b. edit Francof 1647. Col. 3.1 Jesus Christ God blessed for ever into whose hands the Father hath cowmitted all judgment Then doth it properly fit Benjamin whose name was engraven on the Jasper in Exodus The Lord Jesus being the true Benjamin of the Father the Son of his right hand who sitteth * on the right hand of God In the 21 of the Revelations the Jasper of Benjamin is named first well suiting with our spirituall Benjamin who is the head of the body the Church who is the beginning the first-born from the dead Col. 1.18 that in all things he might have the preheminence Accordingly in the portion of the Tribe of Benjamin stood the glorious Temple at Jerusalem the Type and Figure of Christ according to the Prophecy of Moses The beloved of the Lord shall dwell in safety by him Deut. 33.12 and the Lord shall cover him all the day long and he shall dwell between his shoulders His ravening like a Wolf noted say some the Altar's devouring consuming multitudes of Sacrifices Paul the chief and first of the Apostles was of Benjamin the Jasper first mentioned in
and Thummim called by the Septuagint and Philo Iudaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manifestation and Truth But to leave these stories of the Heathens apish imitation and descend to the signification of these Stones in the general Wherein we may observe that as the High-priest carried the 12 Tribes on two stones upon his shoulder so it might denote the Government and imperial Rule of Christ over his Church on whose shoulders the Government is laid And whereas the same Names are engraven on stones which were placed on his Breast (e) Isa 9.6 so might they denote how near the Church is to the heart of Christ He being a most compassionate High-priest a Shepheard that (f) Isa 40.11 carries his Lambs in his Bosom His love is so strong and ardent that the Church his Spouse is set as a (g) Can. 8.6 seal upon his heart Even as the gravings of the Names of the children of Israel on the precious stones is related in the Scripture to have been after the manner of a Seal (h) Exod. 28.21 or Signet With these stones he entred into the Sanctuary and bore them upon his heart before God in prayer So that as Christ was the Exemplar and pattern of every Gospel-Minister to follow In like manner must they alwayes mind the spiritual state of their flock before God in their supplications Besides as these stones were not only precious for value and worth but radiant and shining also So must the vertues and graces of a Minister be manifestative and resplendent before others wherefore the stones of the new Jerusalem which as we have observed do hold an allusion to and a parallelism with those of the Breastplate were graâ—en with the names of the 12 Apostles of the Lamb (a) Gerhard loc Commun Tom. 9. p. 546. Edit Genev. 1639. are by a learned German Divine interpreted to hold forth so many rare and excellent gracious endowments of his soul whereof I cannot stand to recite the particulars But now I shall descend to the difficultest point of my whole Task and that is to endeavour the opening of the meaning of the Vrim and Thummim which Moses was commanded to put into the Breastplate The words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turnes it Et dabis in pectorali judicii Vrim Thummim (b) Exod. 28.30 And thou shalt give on the Breastplate of Judgement the Urim and Thummim The 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt adde or put to or place upon c. Now if we take the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly in his first and primitive signification it is to give though it must be acknowledged that it often signifies to set fix place or apply to any thing To this end I speak it because it is the judgement of many learned Authors that there was no material added but a consecrated blessing given to it by Moses from God that when the High Priest did with Reverence holy and humble submission appear before God to crave the manifestation of his Will in a dubious point enquired after that God would then declare his blessed mind to the people by the High Priest standing before him with this Breast-plate of Urim and Thummim The answers being for clearnesse and perspicuity like Urim lights and for truth and integrity like Thummim most perfect and unerring Here I might tire my kind and ingenuous Reader as well as my self if I should take the pains to transcribe the multitudes of various opinions upon this point which I have collected together in my observations But I shall not be so bold with his patience not conceiving that it would redound to much profit in conclusion when all the opinions are marshalled in their parti-coloured garments before them which would but confound the weaker judgements and give occasion to the Learned either to scorn or pitty so needlesse a labour Therefore I shall only mention some of the Authors where those that please may consult the varieties and take what likes him best Philo Judaeus Josephus Origen Jerome do all go in one Tract in the several places before cited Dr. Rivet on Exodus p. 11.46 Mr. Shecingham on Jima p. 181. Amama in his Antibarbar Biblic p. 566. Edit prior Dr. Prideaux Cunaeus de Rep. Hebr. p. 130. Sckickard Jur. Reg. Hebr. p. 11. 12. c. Harphius in Myst Theolog Gregor Pholos Nicol Fuller c. of the Aaronical Vestments Mr. Ainsworth on the place Dr. Gell on the Pentateuch p. 259. Ribera of the Temple p. 210. c. Dr. Molin in his Vates l. 1. c. 22. Mr. Mede Vol. 1. p. 372. c. Dr. Taylor of Types p. 106. Besides many others who have either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the way in other Tracts or else as Commentators have written directly on the place I am not willing to insist any longer on the very nomination of them Herein I shall not presume to infringe upon the limits of modesty so far as to determine I am sure it is most safe and sober 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haesitate in this point But if I may without offence and that with all humble submission declare onely that which likes me best and savours to me most probable It is the Judgment of Molin and Rivet much to the same purpose with that whereof I spake before the recitation of the Authors viz. That there were no stones names words or any new materials added to the Breast-plate by this Urim and Thummim But that for as much as in the former part of that 28th Chapter of Exodus we have related to us the forme and fashion of the Breast-plate its materials woven work Golden Ouches and precious stones so here in the addition of these two termes the Lord was pleased to signifie the end for which it was assigned and appointed that when Aaron or the successive High-Priest (a) Exod. 28.30 should go in before the Lord he should bear upon his heart the Judgment of the Children of Israel continually The meaning whereof may possibly be this that when the Priest did enquire of God concerning Warre or Peace and all matters of great concernment he should stand before his Majesty in the Sanctuary with this glorious Breast-plate upon him that the Lord either vivâ voce by a lively voice or by immediate suggestions upon his Spirit would give a clear distinct answer illuminating his mind with the Urim or the light of the knowledge of the divine will in such particulars and satisfying his dubious perplexed thoughts with the Thummim of a perfect and compleate determination of the difficult matter in question before the Throne of God If it were for the revealing of some unknown truth or the predicting and foretelling of some future event or issue it was a most infallible and unerring Oracle which God gave forth by the Priest unto his people whereof they might rest so perfectly assured as if it were fulfilled
by the infallible dictates of the Spirit of Grace who hath acquainted us that the antient Sacrifices did foreshew the grand and unspeakably glorious Offering of Christ For they all ceased at the Ascension of Christ which is the Argument of their being but Shadows that were to cease at the appearance of the Substance So doth the blessed Apostle Argue clearly in his Epistle to the Hebrews and out of him b Orig. p. 125. Homil. 3. in Levitic Origen and generally all both Antient and Modern that I have as yet had the Happinesse to peruse upon this Subject unlesse such as have drunk deep of the poysonous dregs of Socinianism All those carnal Ordinances for so the Apostle termes them were to continue only c Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the season of Reformation when their obscure conceptions should be cleared their crooked apprehensions rectified in the taking away of all those worldly and beggerly Elements in comparison with the Sacrifice of Christ who was the beginning of the new Heavens and the new Earth by the Substitution of a Gospel frame of spiritual Worship in the room of all those antient Ceremonies So that what was spoken by the Prophet Esay in the Name of God respecting the hypocrisie of the Jews in their worship may be now spoken positively of the very Worship it self since the Offering up of Christ to the Father a Isa 1.13 Bring no more vain Oblations Incense is an abomination to him the new Moons and Sabboths that is of the seventh day seventh year c. the calling of Assemblies he cannot away with it is iniquity even the solemn meeting Their New Moons and appointed Feasts his soul hateth they are a trouble to him he is weary to bear them This is the time even after the apparition of Christ in the flesh wherein God will cause to b Hos 2.11 cease all the Feast-dayes of Judaes her New Moons her Sabboths and all her Solemn Feasts When the c Dan. 9.26 Messiah shall be cut off not for himself the City shall be destroyed and the Sanctuary and he shall confirm the Covenant with many and shall d Vers 27. cause Sacrifice and Oblation to cease After the dissolution of the ancient Sanctuary when e Vers 25. Messiah the Prince shall build the walls of the New spiritual Jerusalem Then from the rising of the Sun even to the going down of the same the Name of God shall be great even among the Gentiles and in f Mal. 1.11 every place Incense shall be offered unto his Name and a pure Offering c. Then shall the people of God in the seven Asian Churches be made Kings and Priests by Christ unto God and his Father g Rev. 1.6 5.10 To whom be glory and dominion for ever and ever Now praier is not the more acceptable because within the Precincts and limits of a holy Temple But 't is the will of God that men pray h a 1 Tim. 2.8 every where lifting up holy hands without wrath and doubting God hath promised to gather i Isa 66.18 all Nations and Tongues to come and see his glory and they shall bring the Jews as an k Vers 20. Offering to the Lord even to to his holy mountain at Jerusalem l Isa 19.19 An Altar shall be erected to the Name of the Lord in the Land of Aegypt and the Lord of Hosts shall blesse saying m Vers 25. Blessed be Aegypt my people and Assyria the work of my hands and Israel mine Inheritance The Burnt-Offerings of a Isa 56.7 strangers shall be then accepted upon Gods Altar For his House shall be called a House of Prayer for all people The Gentiles shall come into the light of the Church and Kings to the brightness of her rising b Isa 60.3 6 7. The Dromedaries of Midian and Ephah all they from Shebah shall come and bringing Gold and Incense shall shew forth the praises of the Lord. All the Flocks of Kedar and the Rams of Nebajoh shall come up with acceptance on Gods Altar c Zeph. 3.10 His Suppliants shall draw nigh to him from beyond the Rivers of Ethiopia which place d Fulgent 2. lib. ad monimum p. 85. Bas 80. 1587. Fulgentius particularly expounds of spiritual Sacrifices e Zech. 14.16 17 21. All Nations and all the Families of the earth must go up from year to year to worship the King the Lord of Hosts and to keep the Feast of Tabernacles Every pot shall be holy and all that come to Sacrifice shall seeth therein Then shall the f Mal. 3.4 1. Offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old after the Messenger of the Covenant should be come into the Temple of his body when the Aaronical Priesthood g Hebr. 7.12 should be dissolved and a change made of the Law Jerusalem the holy City shall never be more a singular place to h Joh. 4.12 worship in Nor Jewish Feasts the Seasons for they shall i Gal. 4.9 10 c. be disannul'd Neither shall Sacrifice properly and strictly so called be ever any k Heb. 10 2 more offered to God as gratefull and acceptable For we c Heb. 13.10 have now an Altar to eat off which they have no right to who serve the Tabernacle The Priests of old offered up the souls of irrational creatures But now the case is altered saies m Pie Mirand Tom. 1. p. 54. Mirandula For Michael our Prince and Priest doth offer our rational souls to God His Majesty will not be so served now as in former times he expects we should now serve and worship him n Joh 4.23 in Spirit and Truth a Col. 2 17. In Spirit without Ceremonies and external typifying Ordinances In Truth without Shadows The Jews presented God carnal Sacrifices with spiritual significations annexed to them and couched under them We must give unto God spiritual services apart from the b Act. 15.10 unsupportable yoke of numerous Ceremonies c Rain against Hart. p 491 493. They are not to be endured in Gods worship They savour of a Jewish carnal childish spirit It 's commonly observable that those of a Popish strain and temper that are highly rigid and severely tenacious of multitudes of Ceremonies in Gods service either deduced from some among the Jews or others among the Heathens and blended together with some new inventions of their own innovation are usually remiss in holy and close walking with God and are the greatest persecutors of the Saints as we see at this day in the Popedome Paul d Gal. 1.13 14. when most zealous of the traditions of his Fathers then persecuted he the Church out of measure and wasted it It 's a manifest sign of mans departure from uprightness e Eccl. 7.29 when he seeks out many inventions This being then evident that after the coming of
Christ and his meritorious Passion all ceremonial worship annexed to Sacrifices and other Injunctions of God to the Jews were absolutely to determine Let us see then what those Sacrifices did principally hold forth Now here I shall desire first to speak somewhat in general and then descend to some particular Sacrifices with their appendices and so conclude this Section Several Names are given to Sacrifice in Scripture as first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha Gen. 4.4 not only to that of f Mat. 5.23 23.18 19. Cains offering of the fruit of the ground but to that of Abels which was of the firstlings of his flock The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring and signifies therefore an Offering or Oblation of what kind soever it be but most generally it is taken for the meat-Offering This the 70 in the 4 vers turn by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and so 't is frequently rendred in the New Testament and sometimes g Heb. 5.1 8.3 4. 9.9 distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice Sometimes the 70 themselves turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 4.3 Exo. 29.41 c. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 40 6. Another term among the Hebrews for Sacrifice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach from a verb of the same radicalls signifying to slay whence Avenartus would deduce the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 70 commonly translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much to the same purpose Another word for Offerings is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban and comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw nigh and is used in the Levitical Law for a Lev. 1.2 Sacrifices of the Herd and Flock and is in the New Testament used in very termes b Mar. 7.11 retaining the word and adding the signification Some Sacrifices are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratulatory Propitiatory Sacrifices were to obtain pardon and atonement for sin and they were alwaies to be with blood c Heb. 9.22 for without blood was no remission and therefore Cains Sacrifice was not so acceptable although the naughtiness of his heart was mainly lookt at because he offered the fruits of the earth which were only to be Offered in Peace Offerings and Thanks-givings But Abel Offered a bloody Sacrifice looking at Christ by d Heb. 11.4 Faith and so was accepted of God The blood of those Beasts could not make the Conscience clean but as the Offerer was received into reconciliation with God by virtue of that Sacrifice of Christ who Offered up himself e Rom. 6.10 Heb. 7.27 92.1 10.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all sins and instead of all the Ancient Sacrifices In the blood of these Beasts there was f Heb. 10.3 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant remembrance of sins and therefore reiterated because they could not blot out sin but God hath now g Col. 2.14 blotted out the hand writing of Ordinances that was against us The Blood of Christ hath expunged and extinguisht all the terrible curses of the Law against us for our sinnes The Blood of Beasts could never do it but for the time present during that Oeconomy or dispensation God was pleased to accept of the remembrance of Christs Death in the Typicall slaying of the Beasts to all that looked unto him through the Covenant But now That all the faithfull among the Jews who were a Rev. 7.4 sealed and received to Heaven on the account of Christ had an actuall and clear view of the Messiah and could pierce through those vailes and shadows and behold the Saviour to dye for sin afarre off I will not assert But that many of the Ancient Patriarchs did look at Christ in their Sacrifices seems moderately clear and evident Abraham b Joh. 8.56 saw Christs day and rejoyced The Apostle also seems to speak pretty generally when he saies that c Heb. 11.2 1. by Faith the Elders obtained a good report It having bin to them the substance of things hoped for and the evidence of things not seen to wit in the Sacrifices representing and exhibiting Christ and the Promises of the Covenant of Grace to the eye of their Faith For they all died in Faith d V. 13. not having received the promises but having seen them afar off were perswaded of them and embraced them And in this particular the Priests were Typicall sureties to the Jewish Saints acting that work to the eye of their Faith in the Sacrifice of the Creature which was the Arrha and Tessera the token of the Covenant For sin was imputed to the Sacrafice by virtue of the sinners imposing and laying his hand on the head of the Beast before it was slain who then confessing his sins over it had a Typicall expiation relating to the great Gospell-offering so often mentioned Indeed these sacrificing rites of old to such as drew not nigh to God with a holy and fervent mind were but a e 1 Tim. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodily exercise that profited little The Offering of the bodies of Beasts was of no value in the sight of God meerly in it self taken without respect and relation to Christ But to speak unto the Sacrifices themselves The Creatures chosen out for Sacrifice were to be without spot and blemish perfect every way So the Heathens used to speak of their Sacrifice a Homer Illiad α p. 305. β p. 306. c. they were to present as Homer cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Offerings without any mutilation Such a Sacrifice was the Lord Christ a Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy harmless undefiled separate from sinners The Sacrifice was to be slain and the blood to be cast at the foot of the Altar b Lev. 17.11 14. Jer. 2.34 In the blood lies the life and soul of the brute Creature though it be otherwise in this rationall and therefore that was to be shed to make atonement c Plutar. de Hom. p. 111. modral p. 1. Plutarch in his discourse of Homer saith either 't is the soul or the vehicle of the soul I remember Virgil speaking of one being slain saies Purpuream vomit ille animam he did vomit out his purple soul meaning his Blood Thus Christ is said to poure out his blood d Aenead V. 348. and to make his soul an Offering for sin after he had bin in an agony heavy unto the death Now because of these expressions in Scripture concerning blood e Isa 53.10 and for that there was a prohibition pro tempore given by the Councell against it in the Primitive times Some good men have bin scrupulous as to eating of blood or any thing composed of it But let such remember that we are not to call any thing common or f Act. 10.15 unclean now
was to take a Censer full of burning coals from off the Altar and a handfull of sweet Incense and bring it within the vail and when he was come thither i Ver. 12 13. to put the Incense upon the fire which might cover the Mercy-seat with a cloud of smoke that he die not For he might not presume to draw so nigh to the Majesty of God sitting between the Cherubims without a cloud of Incense to interpose Then he came forth and received some of the blood of the new-slain Bullock reserved in a golden basin and carried it within the most holy place and k Ver. 14. sprinkled of it with his finger on the Mercy-seat Eastward and before the Mercy-seat seven times After this the lot being cast for which of the two Goats was to be slain l Ver. 19. for the sin-offering of the people he took some of the bloud of that likewise and brought it within the vail and did with it as before he had done with the bloud of the Bullock and this was to make atonement for the most holy place There was to be no man with him when he performed this Ceremony Afterwards he went out to the Altar which was before the Lord that is m Ver. 15 16. the golden Altar of Incense n Exo. 30.10 and took of the bloud of the Bullock and of the Goat mixt together and put part of it o Lev. 16.18 19. upon the horns of the Altar round about and sprinkled of the same bloud seven times upon it to cleanse it from the uncleanness of the children of Israel Thus also was he to cleanse the p Vers 16. Tabernacle of the Congregation it self or in after times the Sanctuary When he had made an end of q Vers 20 21. reconciling the most holy place the Tabernacle and the Altar Then he came to the live Goat and layed both his hands upon his head and confessed over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goat and then sent him away by the hand of a fit man into the wilderness that the Goat might bear upon him all their iniquities into a Land not inhabited When he had sent away the Scape-goat into the Wildernesse he comes to the Bullock and Goat which had been slain for himself and the people opens them h Vers 25. takes away the fat and burns it upon the Altar cuts the flesh in pieces and sends it by the hands of others i Ver. 27. with their skinnes and dung to be burnt in fire without the Camp Then the High-Priest k Vers 23. comes into the Tabernacle puts off his linnen garments and leaves them there washes his flesh in water and vests himself with the golden Robes belonging to him as High-Priest comes to the brazen Altar and a Vers 3 5 24. offers up the two Rams for Burnt-Offerings the one for himself the other for the people and so finishes the great work of Expiation Two things more are mentioned about this work That the person who carried away the Scape-Goat and the other who burnt the Sin-Offering were to b Vers 27 28. wash their cloaths and bath their flesh before they should come into the Camp Another is That at the end of every 49 years on this solemn and glorious day the c Lev. 25 8 9. Trumpet was to sound for the year of Jubilee The Explanation of the Mysteries of these grand Solemnities That the supream Officer of the Temple who was to officiate on this great day did signifie the d Ps 110.4 High-Priest after the order of Melchizedeck is evident to all that have but lookt on the Epistle to the Hebrews even e Heb. 4.14 Jesus the Son of God who is passed into the Heavens and is the f 1 Pet. 5.4 chief Shepherd and g 1 Pet. 2.25 Bishop of our souls No man taketh this Honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High-Priest But he that said unto him Thou art my Son this day have I begotten thee saith also in another place h Heb. 5.4 5 6. Thou art a Priest for ever after the order of Melchizedeck that ancient King of Salem the great Type of our most glorious High-Priest who is King of righteousnesse and Prince of Peace The first thing observable at his initiation into this great work was to wash his flesh in water which possibly might prelude to the Baptism of our Lord i Mat. 3.16 wherewith he was baptized of John before he entred upon his Ministerial service of teaching and suffering for his people But alas it was not that thereby he himself should be cleansed for he was the innocent Lamb of God that took away the sins of the world but rather that he might as an Ancient speaks cleanse the water by the descent of his blessed body into it and thereby purify and consecrate the Ordinance of Baptism for the benefit of his Church which he intended to a Eph. 5.26 sanctifie and cleanse with the washing of water by the Word The Ancient Priests carrying about them natures defiled with sinne needed continual washing but our pure and spotlesse Priest had nothing of impurity in him yet when being in the form of man he submits to this Ordinance and b Mat. 3.15 so fulfills all righteousnesse After washing the High-Priest was not to put on his c Lev. 16.4 gorgeous and rich attire and to appear in all his splendid Ornaments 't was a Fast and Humiliation day and therefore he was to execute his place and function in mean linen garments figuring thereby the low estate of our Lord here upon earth and that he should carry on the work of our Redemption without any external pomp and worldly glory d Isa 52.14 His visage was marred more then any man and his form more then the sons of men He walked up and down in a mean and obscure manner e Phil. 2.7 making himself of no reputation and taking upon him the form of a Servant and being found in fashion as a man he humbled himself and became obedient to death even the death of the Cross The first thing that the High-Prist did after he was thus washt and cloathed and had slain the Bullock for the Sinne-Offering was his entrance into the most holy place f Lev. 16.12 to burn sweet Incense within the Veil Our blessed Lord before he shed his most precious blood did prepare his way to the Crosse by most ardent and heavenly Prayers g Joh 17. and as the Incense was to be beaten small so did it note the agony of his Spirit in Prayer h Luk 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he stretched out his heart in Prayer to the Father i Mat. 26.39 If it be possible let
Mal. 3.10 Bring ye all the Tithes into the store-house that there may be meat in my house and prove me now herewith saith the Lord If I will not open you the windowes of Heaven and pour you out a blessing that there shall not be room enough to receive it and I will rebuke the devourer for your sakes and he shall not destroy the fruits of your ground neither shall your Vine cast her fruit before the time in the field saith the Lord of Hosts b Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a Meat-offering and a Drink offering unto the Lord your God that is by blessing of the fruits of the Land that they may yeeld such plenty as wherewithall you may prepare Offerings for his Altar which before was c Joel 1.9.13 Verse 10 c. cut off from the house of the Lord. For the field was wasted the land mourned the corn was consumed the new wine was dried up and the oyl languished Several Appendices there were unto Sacrifices under the legal Administrations Manifold washings to denote the purifying of our souls by way of preparation for our solemn spiritual worship which we are to performe to God under the Gospel In Meat-offerings d Lev. 2.15 oyl was used It was an Embleme of mercy saith e Orig. Hom. 2. in Levitic p. 118. Origen and signified the great condescending favour and mercy of our God to hold fellowship and communion with his poor people in Ordinances of his worship Salt was a constant attendant upon f Lev. 2.13 Sacrifice every oblation of thy Meat-offering shalt thou season with Salt nay with all thine Offerings thou shalt offer Salt No Sacrifice is acceptable to God but what 's savoury Salt resists putrefaction and is a great digester of crude and raw humours We must sprinkle Salt upon our Sacrifices and draw nigh to God in his Worship with a serious savoury frame of spirit If Christian conference must be a Col. 4.6 seasoned with Salt how much more our Prayers wherein we speak to the great and infinite Majesty of Heaven In the sacred pages the word of God is compared to salt as wherewith the hearts and mouths of Christians are seasoned against the waterish and indigested notions of persons erroneous in principle and practice Our Lord doth call his Disciples b Mat. 5.13 the salt of the earth by reason of that sound soul-preserving Doctrine which they should preach in his name throughout the world and especially that of repentance from dead works and remorse for sin which though it be for a time smarting and tedious while men do chasten their own spirits therewith yet is it most safe and wholsom and yeeldeth the peaceable c Heb. 12.11 fruit of righteousness to them who are exercised thereby Every true Christian is an evangelical Sacrifice and is to be salted in this wholsom manner that he may become savoury and relishable before God For with such Gods Majesty will make a d Ps 50 5. Covenant by Sacrifice and it shall prove to them a perpetual Covenant e Numb 18.19 a Covenant of salt for ever before the Lord. To this ancient Levitical custom of salting the Sacrifices doubtless our Lord doth strongly allude in the evangelical story when cautioning his Disciples to beware of scandals and offences he argues à periculo presenting before them the danger and torments of hell fire speaks thus f Mark 9.49 Every one shall be salted with fire and every Sacrifice shall be salted with salt Concerning which place g Camerar in p. 22. Edit Cantabr 1642. Camerarius in his notes on the New Testament affirms that in an ancient Copy he sound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every loaf or cake shall be salted in the fire as if there were an Ellipsis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to that copy there seems to be a more manifest allusion made to that place in Leviticus before cited concerning the salting of meat-offerings For the meat-offering which we translate h Levit. 7.12 13. a Cake in Levit. 7.12 13. according to our division of the Bible into Chapters and verses is found in ver 2 3. of the said Chapter as the printed Septuagints are distinguisht and expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loaves But it is no wayes safe to allow such varieties of readings in the holy Scripture according to every corrupt and musty manuscript giving great advantage to the Papists in reference to their Vulgar Latine as is excellently noted by the most learned and judicious a Dr Owen on the Bibl. Polygâ—â—â—a Dr Owen in his usefull animadversions concerning the various readings in the late Bibles And yet farre bolder is the censure and correction of b Scalâ—ger 442 Edit Lugâ— Bat. 1627. Scaliger upon this place of Mark which is extant in his 442. Letter sent by him to John de Laet pag. 806. where he deals with the sacred Scriptures as if he were criticizing upon Theocritus Pindar or some other Heathen Poet and makes no bones of crying out here 's a fault and there 's another contra gentes it must be thus corrected and nemo praeter me indicaverit and crows too peremptorily and irreverently Nihil verius esse potest and all the stir is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged and sayes for certain the Evangelist wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. making at length a Tautology in Scripture and that very unfit and improper which clearly appears being englisht thus according to him Every Sacrifice shall be salted and every Sacrifice shall be salted with salt But well have c Cloppenburg Schol. Sacrif Patriarch pag. 200. Cloppenburg and Spanhemius noted that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is never used by the Septuagint or New Testament Pen-men so neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should answer found in that place of Leviticus and besides that the Greek word is never used in any classical Author for a Sacrifice offered by fire d Spanhem dub Evang. part 3. pag. 453. Whereas our blessed Lord in that place of Mark is shewing that t is better to go to heaven maim'd and halt or blind of one eye expressing matters parabollcaly then for a man to go whole to hell that will not pull out his right eye and cut off his right hand in the case of scandal For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one or every whol man as some gloss upon the place that will not submit to deny himself in the point of scandal shall be salted with fire who being made a Sacrifice to the wrath of God in hell shall be salted with his indignation in that fire that shall never be
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.
Scripture 225 And known to the Antients 225 Easter its true time mistaken 333. 334 Elders and Bishops the same in Scripture 289 Elders 24 in the Revelations reflect upon the 24 courses of Levites 258 Eleuthero-polis a City where placed 13 Emerald a precious Stone in the Breast-plate 301 Entelechia what 170 Ephah what quantity 109 Ephod and what it noted 89. 294 Exod. 34.30 vindicated from the Vulgar translation 313 Expiation-day the 10th of the 7th month is Sacrifices spiritualized 112. 332. 339. Eye blemishes what spiritually 287 Ezâ—k 20.25 opened 177 28. 13. opened 309 Ezekiels Visionary Temple 49. 241 F. FAces of the Cherubims what they noted 258 Fat is the Lords 121. 336 Feasts of the first-fruits 112. 332 Seventh month 112 Temple in general 111. c. Fire alwayes burning on the Altar 116 It must be from Heaven 282 Strange what 337 Noted the Spirit 338 In the bowels of the Earth 204 Firr-Tree 218 First fruits 112. 332 Fishes why not offered 114 Floor of the Oracle 27 Sanctuary 23 And what it noted 231 Flowres of the golden Candlestick 278 Foot-broken what spiritually 286 Foot English of what quantities 45 Greek of what quantities 45 Roman of what quantities 45 Foundation of the Temple 19 is Christ spiritually 194 Foundations how applyed to Apostles 202. 214 Frankincense 270 in Meat-Offerings 123. 125 its difference from Incense 349 where it grew 271 Free-will-offerings 114. 121 G. GAlbanum a precious Gum. 270 Gate principal of the Temple why on the East-side 242 Gates of the Inward Court 53. 243 Outward Court 51. 101 what they noted 244 Genealogists were Levites 106 Genealogy of the High-Priests 100 Levites 100 Porters 102 Gerah a Coine how much 2 Gibeon its situation 252 Girdle of the Ephod 89. 298 Priests 88 what it signified 291 with its uses 292 Girdles used for purses of old Ibid. Glasse how ancient 23 hath direct pores 230 Goats offered 116 what they noted 325 God to have no Image say some Heathens 249 God's part in the Peace-Offerings 122 Gold its proportion to Silver 3. 228 of Ophir whence 224 what it signifies 226 Golden Censer 61. 63 Gospel-Substances typed by the ancient Ceremonies 176 Graces of the Church set out by the inside Ornaments of the Sanctuary 221 c. Gratulatory Sacrifices 334 Gums precious for the Incense 269 H. HAnd-broken what spiritually 286 Harps 96 Heave-Offerings 122. 123 Heifer what it noted 325 Heifer burnt 117 118 High-Priest 91 Did not go into the Holy of Holies with his rich attire 314 His Election 285 Their severall names under the first Temple 144 Their Vestments 88 Under the Gospel Christ 289 Hin of what quantity 109 Homer of what quantity Ibid. Hony forbid in Sacrifice 349 Horns of the Altar what noted 282. 344 Hyssop how used in the Lepers purgation 121. 173 I. JAsper a precious stone on the Breast-plate 306 Idolatry to kneel before a memorative Image 251 Jealousy-Offering 123 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch from Ehejeh 209 Jericho its situation 252 Jerusalem's position 9 Images none in the Temple by the attestation of Heathens 247 Incense Altar of Gold 62. 64 at Sacrifices 114 for the Sanctuary made of four Ingâ—edients 269 Its difference from Frankincense 349 It noted prayer 273 Not to be now used in worship 350 Inner Court 48 Inscriptions on Temples 209 Jesephus reconciled to the Rabbins 47 Isaiah 36.22 explained 150 Itch what spiritually 288 Judges were Levites 105 K. Kings 1.7 39. explained 76 Kings house nigh the Temple what it noted 243 Kings of Judah during the Temple a short Chronicle 152. c. Kings pillar in the Temple 72 Kiriath-Jearim where situated 252 Knops of the Golden Candlestick 278 Korban what 334 L. LAmb signified Christ 320. 325 Lambs two sacrificed daily 111 Lamps burning continually 277 drest every day 111. 278 for the Golden Candlestick 278 Lamenesse what spiritually 286 Lavers ten 79. 284 Lawyers were Levites 106 Leaven forbidden 349 Leper cleansed 117. 121 Levites 94 their Revenues 133 whom they noted 319 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frankincense 270 Light for Doctrine 279 Ligure a precious stone in the Breast-plate 303 Lillies or Tulips 223 Linnen why used by Priests 289. 291. 295 Living stone Christ 203 Log what quantity 109 M. MAintenance of a Gospel-Ministry 277. lin 3. 354. c. Male for a Burnt-Offering 114 Maneh of what quantity and value 2 Manna The derivation of its name What it signified Why termed Hidden 260 Manna-Pot of Gold 61. 259 260 Mark 9.49 opened 348 Math. 23.35 opened 156 Measures of the Hebrews 109 Meat-Offerings 122 what they noted 347 Men sacrificed by the Heathens 323 Mercy-Seat of beaten Gold 60 what it signified 255 Mincha what 334 Ministers not to exercise other Callings 359 Ministry a distinct function and to endure to the end of the World 190. 216. 266 267 268. 318 Mitre of the High-Priest 90. 313 Mitres of Bishops why horned Ibid. Monethly Services 111 Moriah mountain 15 what it signified 182 whence derived Ibid. Moses mentioned in Lucian 250 Posterity the Treasurers of the Temple 103. 164 Mountain of the Lord's House 182 Musicians of the Temple 98 Musick at Sacrifice 111. 351 c. Instrumental not to continue in worship 351 Myrrhe 269 an Ingredient of Holy Ointment 317 Mysteries of the Temple 106 N. NAbonassar's Aera useful in Scripture Chronology 364 c. Nazarites Offerings 115 Nethinims 107. 319 New-Moon Festivals 111 Nose flat what spiritually 286 Numb 17.8 opened 265 Numb 35.5 explained 131 O. OBed Edom and his Sons Porters 101 102. 104 Odours noted prayers 261 Offices of Christ set out of old 264 Ointment of the Temple how compounded 268 Olibanum in shops is the Ancients Frankincense 272 Olive Tree its Excellencies 219. 223 Significations 217. 233 Omer what quantity 109 Onycha what 269 Onyx-stones on the Ephod 297 Onyx-stone on the Breast-plate 306 Open-flowers Lillies 223 Ophir in East India 226 is Taprâ—bane 236 Gold 224. 229 Oracle 25 what it noted 232 why at the West-end of the Temple 174. 208 Oracles of the Heathens silenced 198 Oxen under the Brazen Sea what they noted 284 Oyl for the Lamps 277 Vessels 278 What it noted 284 P. PAll of Metropolitan's whence 294 Palme-Tree what it might denote 219. 229. 234 Palme-Trees carved on the Walls 59 Parbar-Gate 53. 102 Partition-Wall 25 What it noted 241 Passeover 112. 321 Pattern of the Temple given to Solomon 3 Pavements of the Courts 54 Paul the Apostle described in Lucian 249 Peace-offerings and what they noted 121. 346 Pentecost 332 People's part in the peace-offering 122 Piety the best policy 243 Pigeons offered 114 Pillar of the King 72 Pillars of brasse 68 For what Use 280 Place where the Temple built what it denoted 182 Pomegranates on the Robe of the Ephod 88 What they noted 293 Pomegranates their nature 203 Porch of Solomon 244 The Temple 21 Why open 200 What it denoted 208 Porches round about the Courts 55 What they signified 244 Porters