conceives some Typical hint of the Lord Jesus to have bin involved in the very name and accordingly expounds it of the apparition of (c) 1 Tim. 3.16 God manifest in the flesh viz. of our blessed Saviour who was born conversed very frequently and at last suffered in this tract of mountains known of old by the name of the Land of Moriah or of Vision In this particular ridge being the mount it self precisely whereon the Temple stood some (d) Breidenbachius have blessed themselves with a conceit that good Jacob saw in his dream the ladder reaching up to heaven and moreover that he called it Bethel by an Historical prolepsis whereas it is certain the good Patriarch was then passing on in a journey at a good distance from this place toward Syria But the true place of the sacrifice of Abraham indeed was here being frequently called in Scripture by the name of mount Zion especially in the writings of the Prophets where by a Synecdoche the name of one little hill is given and ascribed to all the mountaines thereabout and so Moriah in a more laxe acceptation of Zion is frequently termed by that name whereas in a more strict sense Zion was properly the name only of the neighbouring mount whereupon King David dwelt whose entertainment of the Ark within the verge of his own house hath caused this denomination to be given to all the sacred places thereabouts where the Ark of Gods presence was afterward seated The constant residence whereof by the appointment of God and the care of Solomon was upon the hill strictly so called of Moriah within the walls of the City Jerusalem where it was encompassed with a beautiful Temple instead of the Mosaical Curtains The glorious Majesty of heaven chose a mountain rather then a valley for the habitation of his holinesse thereby giving us to understand the excelsity and dignity of the Gospel-Church in a figure which was of old prophesied of to be (e) Isa 2.2 Mic. 4.1 Dan. 2.44 exalted over all the Mountains and Kingdoms of the Earth It was set upon a lofty mountain to shadow forth the visibility of the Evangelical Church in all ages to such as have spiritual eyes to discern it (f) Mat. 5.14 For a City that is set on a hill cannot be hid Besides as buildings which are fixed upon mountains enjoy a more pure and defaecated aire therefore several of the antients have accounted such places as most proper for those persons who study and consult their health more then their profit In particular (a) In Geoponic p. 31. Bas 80.15.38 Didymus hath these words in his advice to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoveth to build your houses on the highest places For such are most commodious both for health and prospect (b) De re Rust Lib. 1. Tit. 8. Palladius also gives counsel thus Ipsius Pratorii situs sit loco aliquatenus erectiore sicciore quà m catera propter injuriam fundamentorum ut laeto fruatur aspectu The situation of the Mansion it self let it be in a place more lofty and dry than of the others to prevent injuries to the foundations and that you may enjoy a refreshing prospect Lastly (c) L. 1. C. 4. Vitruvius saies Primum electio loci saluberrimi is autem erit excelsus First of all ye must design the most wholesome place for your dwelling even such as is higher than Ordinary In like manner the wholesome and healthful situation of the Temple of old did decypher and mark out to us that the health of our souls is then most prudently consulted when we live in such places where we may suck-in the sweet aire of the Gospel-Ordinances in the assemblies of Zion For as much also as the mountains in their stately and elevated position are neerer to the Starrs than ordinary Champion plaines or depressed vallies we may thence conceive that the noble exaltation of this place where the Temple stood might denote the Churches vicinity to heaven whither all its fervent devotions must be directed It being observable in Scripture that the usual seats of divine worship were constituted in such places as were very high shadowing forth the heavenlinesse which is required in the minds of divine worshippers Besides as it was usuall of old to build their fenced Cities and Castles upon hills that were precipicious and most inaccessible So it was Gods good pleasure that the Temple of his presence should have the like secure situation to note the impregnablenesse of the Church which is set upon (d) Psal 2.6 mount Zion Furthermore It is recorded in the sacred Volumes to have bin built upon the threshing-floor of Araunah or Ornan the Iebusite to manifest saith (e) P. 58. Ribera that in time to come the Gentiles should be admitted into consoederation with the Jews in divine worship not unlike to what (f) Vol. 1. pag. 125. Jerom had before observed in his letter written as Erasmus conceives in the name of Paula and Eustochium to Marcella in these words Angelus c. in Orne Jebusaorum regis areâ Templum Domini designavit jam tunc significans Ecclesiam Christi non in Israel sed in gentibus consurgentem The Angel c. designed the Temple of the Lord to be in the threshing-floor of Orne the King of the Jebusites even then signifying the Church of Christ arising not in Israel but among the Gentiles Further the Temple was built on a mountain to note its perennity and duration of the Church They that trust in the Lord shall be as mount Zion which cannot be removed but abideth for ever Psal 125.1 He also that doth the will of God is promised to abide for ever 1 Joh. 2.17 Finally it was built in a mountain possibly to set out the glory of heaven it self even as our Saviour represented the radiancy of heaven to some of his Apostles when he was transfigured before them in the exceeding high mountain as is generally conceived of Tabor His glorious ascension also into heaven took its rise from the mountain of Olives Concerning the Builder of the Temple King Solomon SOlomon the most Famous and Peaceable King of Israel was (a) 1 Chron. 17.12 appointed by God to erect this Royal Structure who as to his name disposition and reign for the grand serenity of his times was a pregnant Type of the Prince of peace Who being entred upon his Government made Zadok (b) 1 King 2.35 High Priest in the Room of Abiathar The name of Solomon signifies peaceableness the name of Zadok righteousnesse even as Christ was a Priest after the Order of Melchizedeck being Clothed with Royal Righteousnesse and styled also by Isaiah the Prince of peace Isai 9.6 hinting to us that at the entrance of Christ our Lord into his Royal Dignity and glorious work of framing his Gospel-Church that (c) Psal 85.10 righteousnesse and peace kissed then each other that truth should
after our Lords birth till its dissolution by the Roman armies There be others who considering that the Temple was fully finisht in the 3000th year of the World according to Bishop Ushers Calculation and other nice Chronologers being just a 1000d years before our Lords incarnation and precisely in the middle point of the World 's apprehended-duration viz. of 6000d years according to the received tradition of the sons of the House of Eliah mentioned by the same (e) Ibid. pag. 36. Author in the very words of the Jewish Talmud would out of these Rabbinicall flints extract some choise Mystical Oyl to supple the Wheels of their fancy As if so be a glorious external visible Church must needs from thence be evinced to continue upon the Earth 3000 years even just as many as the world had before continued without it and that this admirable beauty of the Church-militant commenced with the Temple 's compleat erection Besides as the Temple did continue though not without some fatal concussions for the space of a 1000d years So in like manner a glorious Evangelical Church thereby typified should endure also for a 1000d years space after the 6000 years of the world in general shall be consummated and ended when the rage and power of her enemies shall be extinct when the Saints of the most High shall Live and Reign with Christ a (f) Rev. 20.4 1000d years And all this must be accomplished say they before the 2d and most glorious coming of our Lord in the Clouds to passe sentence of condemnation upon the World of the ungodly and to put an Ultimate period to its duration Now forasmuch as the Temple suffered many hard things during its long continuance we must not think according to them that the Saints Reign shall have any sad Chasm of affliction seeing the Antitype must alwayes out-vye and excel its prefiguration in glory and excellency But for my part holding it sufficient to have recounted these things to be left or entertained at pleasure seeing there is no solid basis or foundation for these superstructures of fancy revealed in holy Scripture I had rather resolve the Mystery of the Time of the first fixed state of the Temple if there be any couched under it into the good pleasure of God whose Majesty if he had intended any such rare signification in the time of its building would have delivered the meaning thereof more clearly to us had it seemed good in his holy eyes What is secret belongs to the Lord but things revealed to us and our Children Wherefore I shall proceed to a more material inquiry concerning the place of its situation Concerning the place where the holy Temple was built IN this Section I mean not to tell long stories of Gods choosing the people of Israel above all Nations to serve Him or of Canaan above all Lands for his people to dwell in or of Jerusalem above all Cities to place his name there seeing the Lord loved the (a) Psal 87.2 gates of Zion more then all the habitations of Jacob. But shall rather descend immediately to treat of the holy mountain Moriah it self So frequently called in the holy Books the mountain of the House of the Lord wherein he hath promised to make unto all people (b) Isai 25.6 a feast of fat things a feast of Wines on the Lees of fat things full of marrow of Wines on the Lees well refined whereby no doubt the holy Prophet in the name of the Lord doth insinuate the mountain of Moriah to be a most sublime Type of the Gospel-Church exalted even to heaven by the means of grace and salvation when he assures us in so many words that all Nations should be feasted in that blessed mountain which of it self was not sufficient to entertain within its circuit no not the one only Nation of the Jews at a set banquet whereof more in succeding lines In reference to our present work the denomination of this mountain may yield us some light and information in this matter seeing the very name of it probably was imposed by God himself when he commanded Abraham to get him into the Land of (c) Gen. 22.2 Moriah whose manner in the imposition of names is to read a Lecture worthy the attention of Men and Angels As to the signification whereof there are various Conjectures offered by Learned men and many of them are summed up by an Eminent (d) Nic. Fuller Miscell l. 2. c. 12. Critique of our own Nation Some it seems derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrrh as if this tract of ground had bin antiently famous in bringing forth that curious rarity conceiting withall that the mountain of Myrrh mentioned in the Book of (e) Cant. 4.6 Canticles is to be interpreted and understood of this fragrant place Others would fetch it from the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mara which signified the Lord as if it noted out the Grand holinesse of that piece of ground as being by peculiar designation The Lords mountain Others deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fear hinting forth to us a place destinated to the fear of the Lord such as is exprest by his heavenly worshippers in their solemn attendance upon God according to the antient Mosaical injunctions Whereas in truth the most genuine derivation of the word seems rather to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see declaring it to be the Land of vision Wherefore some translate the former text in Genesis Vade in terram excelsam get thee to the high or hilly Country Aquila turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is perspicuous shining or illustrious Symmachus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Land of vision which is therefore interpreted illuminating and irradiating according as Learned (a) Edit Ludg. 1530. Vol. 3. p. 216. Jerom in his questions upon Genesis Others apprehend it to have bin so called from the Eminent conspicuousnesse of the place being by reason of its height seen by travellers at a very great distance from whence by such as stood upon it many rare and lovely prospects presented themselves to the covetous eyes of delighted spectators Whereby is shadowed the rare beauty and comelinesse of the Church the spouse of Christ when she is Enammelled with the (b) Ezek. 16.14 glory of her Lord and Husband and when presented to the view of others that passe by in so much that they have bin inamoured with her beauty and have turned in to her habitation to gain acquaintance with her or else in respect to the profound and deep Mysteries the delicious and pleasant prospects of mercy and grace which have bin presented to the view of such persons who have stood upon this holy mountain There be that apprehend it to have bin termed the Land of Vision from the apparition of that holy Angel who accoasted Abraham at the intended sacrifice of his onely son But the Learned man forecited
Circumcising stone in cutting off the head of that uncircumcised Philistine who had defied the armies of the Living God The gates of hell and all the powers of darknesse were presently in an uproare and Junctis umbonibus with their united forces assailed him in a most cowardly manner even then while he was exercised under the frowns of heaven but he prevailed most victoriously and carried them all Captive being chained to his Chariot wheels to the Capitol of glory Even as Sampson of old laid the gates of Gaza (h) Judg. 16.3 on the Hill before Hebron So did our unconquerable Champion triumph openly over all Principalities and Powers laying their gates upon the top of mount Olivet the hill before Heaven in the day of his glorious Ascension unto the Father having fixed his immortal and never to be unhinged Trophies in the Jawes nay in the very Bowels of the kingdome of darknesse In so much that what was said of old concerning the stone that was brought from Scone Abby near St. Johnston's in Scotland by our warlike King Edw. I. and placed under the Coronation-Chaire in Edward the Confessors Chappel at Westminster may be more abundantly verified in this Prince of life being alluded to with some small variation Ni fallat fatum Christus quòcunque locatum Inveniet lapidem regnare tenetur ibidem If heavens decrees shall firmely stand The stone that 's laid by Gods right hand (i) Bethel Gen. 28.18 With fragrant Oyl shall be annointed And for a holy house appointed This King of glory being solemnly inaugurated into his Royal Office by his perfumed unction upon mount Zion must Reign in every place and territory throughout the World according to the Prophetick pen of Daniel interpreting the vision of the (k) Dan. 2.35 mystical stone which shall at length grew into a great mountain and fil'd the face of the whole Earth (l) In Lysandr We read in Plutarch of a stone reported to have fallen from heaven and therefore worshipt by the inhabitants of Cherronesus Nay by a more infallible pen it is related concerning (a) Act. 19.35 the Ephesians that they adored a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image which they credited to have bin dropt down from Jupiter In which and the like impositions of the old Serpent upon poor deluded mortals there may lye hid some A pish imitations of that divine truth of Christs coming down from heaven and represented in the sacred Scriptures by the Metaphorical expressions of a stone which we are now handling The Heathens and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) De Err. relig p. 284. cum Hyg 80. mentioned by Firmicus whether made of stone and uttering from those Statues or out of rocky Caves their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ambiguous and doubtful tortuous Oracles fearing lest they should mistake in the issues and events of their predictions and so lose the honour of assumed deities shall be dashed one upon another against the walls of divine fury The (c) Zeph. 2.11 Lord shall be terrible to them and famish all the Gods of the Earth providentially guiding the hand of a poor Graecian ignorant of the truths of God to write a Treatise (d) Plutarch p. 149. Tom. 2. Francof 1620. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to give an account of the defect of Oracles in his daies Wherein he shews that some infernal spirit from the Iland Paxae now Ericusa between Corcyra and Leucas in the Ionian Sea declared their silence to proceed from the death of Christ which is shadowed in the dark words of Heathenish canting Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Pan is dead reflecting upon Christ most truly as the great Bishop and Shepheard of souls Who when arisen from the grave lead Captivity Captive and stopt the mouths of deluding spirits in a great measure inverting the tripus of the Delphian cell upon the mouth of that rank and putrid den of the old Dragon But as to our blessed (e) Gen. 49.24 Shepheard this stone of Israel his Oracles are infallible the rock on which he sits is impenetrable as to the impression of any external violence In all ages hitherto it hath stood inviolable so shall it stand unmoveable against the force of the choisest Engines of the witâ—lest and refinedst Archimedes of Hell and triumph most gloriously against all opposition like (f) Psal 125.1 mount Zion which cannot be removed abiding for ever For the (g) Psal 16.8 Lord was on his right hand therefore this Holy one never saw Corruption Hence is it that the Saints of the most High who are built upon this sure and tried foundation shall find themselves fixed upon such a Rock that no ages can violate no soaking showres can cause to moulder no floods can dash upon with the least sensible impression although themselves by this their allision shall be broken into a thousand flashes no windes can shatter or so much as shake it having stood impregnable against all the impetuous forces that heaven in just and righteous indignation against imputed sin or earth in a foolish rage or Hell in a malicious fury hath ever yet mustered or brought into the field against it In so much that the holy Apostle in opposition to the quaking fits of mount Horeb and the frightful leapings of Sinai the †Bellon Observat twin-tops of that trembling mountain in the wildernesse of Paran in the day of Gods thundring out his fiery law from a midst the thick darknesse might safely inferre that we have (h) Heb. 12.28 received a kingdome which cannot be shaken which cannot be moved To conclude As this imperial stone hath undergone the full weight of Gods just and deserved wrath in respect to sinners whose burden our dear Lord was pleased to sustain on their behalf having also couragiously and triumphantly repulsed all the furious rage of spiritual wickednesses in high places so hath it likewise proved to have bin a tried stone in respect to the Saints of the most High who upon constant and experienced trial have found it to their great comfort and inexpressible joy to have bin a most solid foundation for their grieved and burdened souls to rest upon in their saddest distresses and perplexities This experience of it had good Jacob in that sad night saying it for a (a) Gen. 28.11 pillow the softest that ever he had being lined with choise promises for his troubled and musing head when he was hastning on in a journey towards Padan-Aram from the menacing browes of his angry brother Then was it that this holy man received the promise of the Messiah that should come from his loines when God told him in a dream that (b) Ver. 14. in his seed should all the families of the Earth be blessed When awakened in the morning he set up that stone (c) Ver. 18. for a Pillar and powred oyle upon it (d) Austin de Civ Dei l. 16. c. 38.
without hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Justin Mart. Tryph. p. 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it is not the work of man but the counsel of God the Father of the Universe who produced him that at length he might swell into a vast (k) Ver. 35. mountain filling the whole Earth This is that famous stone with the vision whereof Zechary comforted Zerubbabel and the people of Judah when returned out of Captivity that the stone laid before Joshua the High Priest should have (l) Zeph. 3.9 Cypr. ibid. p. 277. seven eyes engraven upon it by the Lord of Hosts who replenished his Son with the fulnesse of the God-head with abundance of all spiritual gifts and graces especially with a singular watchful care over the Church in all its Calamities and distresses Nay all the Saints of God following blessed Samuel may with joyful shoutings pitch this happy stone in the valley of vision and call it their (a) 1 Sam. 7.1 Cypr. p. 278. Eben-ezer For hitherto hath the Lord helped us seeing our Lord Jesus is the (b) Isa 28.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundamentum fundatum the fixed established and sure foundation laid in Zion by God himself for his people to settle thereon all their hopes and expectation of glory 4. He is styled a perilous stone ¶ 4. a dangerous rock of offence to all them that shall stumble at it In himself indeed (c) 1 Pet. 2.7 he is precious to them that believe but per accidens to them that refuse and reject him he proves a stone of (d) Isa 8.14 Rom. 9.33 offence and passive scandal Nay all that burthen themselves with it shall find it to be an active and (e) Zech. 12.3 burdensome stone yea a sharp stone to cut them in pieces though all the people of the earth should be gathered together against it It will be found worse then any Tarpeian precipice upon which such shall fall headlong whosoever they be that presume to deal with the (f) Act. 1.18 rewards of iniquity and bursting in sunder in the midst shall present the gushing forth of their bowels to astonished spectators He that falls upon it saith our (g) Mat. 21.44 Lord himself shall be broken but on whomsoever it shall fall it will grinde him to powder Here indeed upon earth the Lord Jesus is a foundation stone lying low and obscure during the exinanition of his state incarnate but hereafter in heaven he shall be brought forth as the (h) Zech. 4.7 headstone of his Temple with shoutings of Saints and acclamations of Angels crying Grace Grace unto it Here below the great and proud Dons of the World being offended at his depressed and mean condition do impingere stumble at and break themselves against that blessed stone all their designes and machinations against him being broken in pieces like a potter's vessel But if they shall persist in their rebellion and contumacy finally to the last At the great day of Judgment this stone shall fall upon them to their fatal and utter ruine when all power shall be committed to the Son who then shall break them to powder At that time Blessed shall all be who have not bin offended in him when those that have hardned themselves against this munition of rocks and have run their vessels against him shall suffer a most dreadful shipwrack Then those who have presumed to spit against this glorious heaven shall find their shameful spewing to return upon and to cover the face of all their glory Then those who have dared to shoot their keen arrowes dipt in the malignant poison of enmity towards him against this radiant Sun shall deeply bemoan more sharp darts fiercely retorted upon their own bosomes and piercing through their very hearts 5. He is termed a corner-stone in many places of holy Scripture ¶ 5. From which expression became he is called by the name of one corner-stone only seeing that under the building there are not only four corner-stones but many others laid in the several sides and middle of the supporting foundation all which do make up but one full and compleat substruction for the superior building to rest on we are not to inferre that Christ is not the whole and intire foundation of his Church needing others to hold Copartnership with him in this great work But therefore is the Lord Jesus called the corner-stone by way of eminency seeing it is such a stone as doth excell in strength and exceed in quantity all other stones that are laid togethâ—r with it in ordinary foundations The corner-stones are the main and chief supports of the building and therefore most usually are of the largest cize and cut out of the stoutâ—st vein in the Quarry Wherefore our Lord for his admirable strength in bearing the weight of the Churches sins and preserving the state of their graces and the hopes of their glory from ruine is denominated by the Corner-stone whereas indeed the expression is figurative the chiefest part being taken for the whole foundation But besides this I shall humbly crave leave to present a new conjecture in reference to the point in hand and earnestly beg a Candid acceptation thereof from ingenuous spirits which is this That seeing our blessed Saviour is indeed the onely and compleat foundation of his Church and yet being mentioned in Scripture under the name of a corner-stone in the Singular I have entertained some thoughts that although generally other buildings have many stones laid for their foundation yet this spiritual and mystical building of the Church may be conceived not to be unlike that admirable Temple of Latâ—na in Buto a City of Egypt near the Sebennitical mouth of the River Nile concerning which Herodotus attesting that he was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saw it himself relates that it was made and framed (a) Enterp seu Lib. 2. §. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one vast and entire stone In like manner we may conceive the foundation of this spiritual Temple to have bin made of one great vast foursquare stone supplying the whole extent of the bottome of the building Which by reason of the chiefest and choicest office of a foundation viz. to support all the angles or corners is termed by the Apostle Peter and others following the Septuagint in that renowned (b) Isai 28.16 place of Isaiah so often mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cornering stone or such a stone which in its four Angles respects and supports all the four corners of the building and is therefore exprest by a collective term Although in our translation and according to the ordinary and common conception of the term of an Angular or corner-stone whereby the word is turned we usually apprehend of it as it were placed in one onely corner of the foundation of this spiritual building But at present with the favour of the Learned I shall crave leave to accept of the signification of
originals of springs and fountaines Whereas on the other side the more dry exhalations being contained within such compact parts of the circumambient earth as do not easily yield channels and passages for their transpiration even as it is in ovens well stopt do in length and continuance of time as it were bake together into that firme solidity which we see in stones being also by new ascending vapours continually increased more and more Now hence it is that generally there is found plenty of waters in all mines and quarries which being of near kind to the lapidescent quality by which stones are generated do supply the veins of those quarries with constant moisture thereby assisting them against that gritling friability which exposeth them to corruption when taken forth of their native places As to the point in hand craving a favourable permission at the hands of the learned to speak in an allusive way In like manner the Lord Jesus is not only a solid rock but a living rock a rock that hath a fountain of living water in it and (b) Exod. 17.6 Num. 20.11 flowing from it He is that spiritual living rock which (c) 1 Cor. 10.4 followed the Israëlites in the wildernesse so called by a metaphor taken from living creatures that have a loco-motive faculty In which place the Apostle is to be understood of the water which issued forth of the rock that in a constant stream flowing from it [d] Mede Vol. 1. p. 558. followed them in their several mansions as they passed through that howling wildernesse The first time that we read of water issuing out of a rock was at Rephidim their 11th mansion which satisfied their thirst and extinguished their present murmurs Now it 's evident that the water came gushing forth out of a rock in [e] Deut. 9.21 mount Horeb [d] Exod. 17.6 and yet that mountain is the place of their 12th station at which place also the Law was given and the powder of their golden [e] Deut. 9.21 Calf was cast into the brook of water that descended out of that Mounâ— But herein Bellonius in his Itinerary observations who carfully searched those parts doth help us in that he acquaints his Reader that in this wildernesse of Sinai there is a large tract of mountaines called by the same name extending themselves a great length and in one place arising into two craggy tops like Parnassus in Phocis one whereof is called Sinai particularly giving denomination to the wildernesse and the other Horeb by both which the range of hills are promiscuously and interchangeably calld He relates also that at this day there is a â—ill of water sliding down from that hill which whither it be the same that was opened by Moses at Gods appointment who can tell But we see by Scripture that the water which Moses fetcht out of the rocky mountain of Horeb for the people in Rephidim the 11th station is recorded to have drunk-in the golden powder of their image in the 12th station which stations possibly might be but little asunder But if Alush the 10th station should be Ptolomies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jerom's Elusa in his Hilarion or if Rephidim should be Ptolomies * De bell Jud. l. 5. c. 14. ser Ruff. p. 903. Josephus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Massah his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there will prove a very great journey for the Israëlites to march before they came from that side of the Sinai mountaines westward whence the water flowed to the great and ragged rock where the Law was given in their 12th station All which I have hitherto suggested a little to further the sense of that place of Paul before-cited which according to the insinuation of our Reverend translators adding them to followed seems to carry this sense That a stream of waters from the first smitten rock followed them in that dry sandy and barren desert to refresh the congregation of Israel But to let that inquiry passe at present we are sure that our blessed spiritual rock the Lord Jesus doth supply the living stones of his building with living water flowing from his blessed side Who though taken out of the Quarry of humane nature and placed at the bottome of the sacred building of his Church is inspired with a divine vitality and hath received this gift from the Father (a) Joh. 5.26 to have life in himself and to communicate of this life unto his members (b) Joh. 10.10 that they may have it more abundantly On this living rock as on the head of the corner is the Church of God founded and all the members do come to him as lively stones so called by Peter in the forecited place by reason of a new forme life or vertue infused into them and flowing from their union with Christ Therefore is it that we read in the Prophet Ezekiel that from under the (c) Ezek. 47.1 threshold of the Temple even from this foundation-stone there said that holy man of God did see in a vision waters issuing forth in great abundance which are to be interpreted of the Spirit which Christ after his departure out of this world (d) Joh. 7.39 would send down among his Disciples So that these Temple-stones being drawn out of the (e) Isa 51.1 pit of nature and hewn by a gracious hand out of the old rebellious rock of Adam are become (f) Ezek. 11.19 36 26. fleshy and living stones and are situated upon Christ the grand foundation of his Church Who though they have most happily lost that native vitality unto sin which cleaved to them in the quarry of corrupt nature yet now by their implantation into Christ receive a new and spiritual life The stones which Deucalion and Pyrrha cast over their heads after the great deluge are called by (g) Comment in Iliad 1. Romae 1550. Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickened or enlivened stones The weaving instruments also feigned by Homer to be made of stone whereon the Nymphs did make purple webs within their cave are expounded by (h) De antr Nymph Romae 1630. Porphyry to be meant of bones and flesh which by these goddesses were framed into living bodies in that Den which mystically represented the Universe But yet allowing these fables or at least the truths shadowed by them the stones spoken of are animated only with humane or mortal life whereas the stones that we are treating of which are laid upon Christ and fixed in him the head of the Church do receive from him a life which is spiritual and eternal Seeing then the Lord Jesus only is the foundation-stone of the Churches welfare both in grace and glory which God hath laid in mount Zion at the bottome of this sacred building let us esteem it a vain thing to seek him in any place upon Earth but in his Temple the Church wherein he dwells and converses with his people by his Spirit
(k) 1 Pet. 2.5 lively stones who like another Amphion doth by the pleasant harp of his Gospel-voice allure these spiritual stones unto the Building up of the walls of his Holy Sanctuary It is fabled as I remember by the Poets that the walls of antient Troy were built in stately manner by Apollo and Neptune with Sonorous or Ringing Marble The stones of the Sanctuary are situated in such excellent Method and Order that it is admirable for spiritual eyes to behold their lives do in harmonious anthems reply to God's precepts and their mouths break forth into singing to the glory of that God who (l) Psal 22.3 inhabits the praises of Israel Insomuch that his servants take pleasure in these stones of Zion and favour the very dust thereof such as God himself will build up and frame into a Holy Temple for his honour to dwell in Indeed by nature the (a) Lev. 24.40 c. Plague of Leprosy is spread over and hath eaten into all the stones of our Tabernacle but he purgeth and purifieth and cleanseth them by the blood of our High Priest that is sprinkled upon them By nature these stones are as hard and impenetrable as the (b) Zec. 7.12 very Adamant the hearts of men are as inflexible and unmalleable as the (c) Job 41.24 nether mil-stone yet out of such doth he raise up believing (d) Mat. 3.9 Children unto Abraham Many of these stones as well as the other materials of the Temple such as Firre Cedar and Gold are related to have bin fetcht from Tyre * 1 Kin. 5.14 15 17. Lebanon and Parvaim to signifie to us that the Lord Jesus should in Gospel times collect the members of his spiritual Church from the remotest Ilands and Kingdoms of the whole World All these precious and excellent stones that are thus fixed upon and joyned to Christ the prime Foundation by the Coement of Faith unto the Apostles doctrinal Foundations by the coement of obedience and one to another by love when once they are fitly set and compacted together by the line and plummet of the Word do hold communion one with another in the mystical body by (e) Jam. 5.16 mutual prayer (f) Heb. 3.13 exhortation (g) Gal. 6.1 2. meek reprehensions and bearing one anothers burthen and so do fulfil the Law of Christ and obey the new Commandement of Love whereas a stranger intermedles not with this their joy But whensoever it pleaseth the Author of Faith to hew some others and make them fit and square for this excellent Building this glorious Sanctuary hath divers doors prepared for the admission of such into their spiritual fellowship These Doors we read to have bin made of Firr Tree and hung upon posts of Olive Tree They were likewise curiously carved with Cherubims Palme-Trees and open flowers Some are pleased to apply these doors to Christ himself seeing our blessed Lord is recorded to liken himself to a (h) Joh. 10.7 9. Door by which the Sheep of his Pasture do enter in He indeed hath an authoritative commission from the Father to give unto the Elect an admission unto Holy communion with Himself Here though we will not exclude this allusive interpretation of a door hinted by our Lord himself yet may we safely apply the several ends for which doors are erected in a more general way unto the Sanctuary about which we are now treating The ordinary ends and uses of doors in Buildings are 1. To give admission to such whose propriety in the house doth challenge lodging and mansion within 2. To exclude all others who are strangers to the Family And 3. To preserve those persons and things in safety and security which are contained within the house In like manner the Church is compared to an (i) Can. 4.12 enclosed Garden a Fountain sealed as well for the secure habitation of Saints as for the unacquaintednesse of others with her state and condition (k) Isa 26.1 Salvation hath God appointed for Walls and Bulwarks to defend Her He hath strengthened (l) Psa 147.13 the bars of Her Gates and bMâ—essed her Children within her He hath also commanded her Gates sometimes to be opened (m) Isa 26.2 that the Righteous Nation which keepeth the truth may enter in These doors then may signifie the initiation of members into communion with the Church that are taken out of the World by the mighty Power of God upon their hearts together with the exclusion of such as are (n) Ep. 2 12. aliens from the Common-wealth of Israel and strangers from the Covenant of promise For there shall in no wise (o) Rev. 21.37 enter any thing that defileth or worketh abomination but such onely as are written in the Lamb's Book of Life For without are (p) Rev. 22.15 Dogs Sorcerers and the rest of the impure and wicked rabble of the World Violence shall not be heard in the Land of Immanuel but the Church shall call Her Walls Salvation and Her Gates (q) Isa 60.18 praise In ancient times the Lord is remembred to have come down in a (a) Exod. 33.9 cloudy Pillar at the door of the Tabernacle when he spake with Moses Aaron and Miriam and afterwards at another time in the same manifestation when he (b) Deut. 31.15 treated with Moses and Joshua In following Ages the Temple also was filled with the glorious (c) 1 Kin. 8.10 cloud of his presence As to the first we read that when ever the Children of Israël arose from their stations and travelled towards Canaan (d) Exod. 40.36 Num. 9.17 the cloud was taken up from off the Tabernacle Noting to us that when ever the Gospel-Church should take its progresse towards heaven under its spiritual Ordinances that the mystical cloud should be taken away then are we promised to behold with open face (e) 2 Cor. 3.18 and shall be changed into the same Image from glory to glory even as by the Spirit of the Lord. In respect to the latter the presence of God in the Temple we have a most excellent promise that (f) Isa 4.5 the Lord will create upon every dwelling place of Mount Zion and upon her Assemblies a Cloud and a Smoak by day and the shining of a flaming fire by night for upon all the Glory shall be a defence A Cloud to comfort his people and (g) Exod. 14.19 20. to obscure them from their Aegyptian Enemies a Pillar of flaming Fire to illuminate them in their way and to keep off the wild beasts of this world from them In which respect he hath promised to be a (h) Zec. 2.5 wall of Fire round about Jerusalem to protect and defend them Of old none but consecrated (i) Exod. 35.19 Priests might enter into this holy Sanctuary whereof we are now taking a View If the King himself presumed to enter he was (k) 2 Chr. 26.18 smitten with Leprosy Josephus in one place
holy scorn and contempt we may take notice from the narrownesse of the Windows externally and the breadth inwardly together with their elevated situation how little Saints do or should meddle with others conversations looking principally into their own breasts The Floor of the Sanctuary which was laid with planks of Firr overlaid with Cedar boards and plated with Gold the place designed to be walked on might shew the humility of the Saints their meeknesse lowly-mindednesse and prostration of spirit before God's Majesty who was pleased to (z) 2 Cor. 6.16 walk in and out among them such Graces being more fragrant then Cedar more beautiful then Gold The Ornament of a meek and quiet spirit †1 Pet. 3.4 being in the sight of God of great price We see the Ornaments of the very Floor were the same for matter with those of the insides of the house to shew possibly that humility and lowly reverence of heart as befitting best divine Ordinances is of as high regard with God as other Graces nay in some sort of higher esteem For the humble shall be (a) Jam. 4.10 exalted by him and receive more Grace from him for as the person walking is in more conjunction to the Pavement or Floor whereon he stands than to the other parts of the building Thus the Lord the high and the losty One who inhabiteth aeternity professeth that he will dwell with him and look on him with an eye of favour that is of an (b) Isa 57.15 66.2 humble and contrite spirit Although humble and meek spirits are counted fools by the World and quickly insulted upon by every proud and insolent spirit yet as holy David sitting by the rivers of repentance and hearkning to the sighs of the groaning Willows under the storms of divine anger sweetly be moans himself a (c) Ps 51.17 broken and a contrite heart O God thou wilt not despise Happy is the humble person who lying upon his back in a prostrate posture and helplesse condition as to himself yet alwaies is looking up to heaven Even as the lowly Floor did constantly face the cieling of the Sanctuary which was all filled with Cherubims a heavenly Host dispatcht from heaven and ready at hand for their aid and comfort Besides the Roof of the Sanctuary which was laid upon those Cherubims held forth the constant divine protection of the Church that resteth on all the Assemblies of the Saints when feasting in that secret communion which the true Members of the mystical and invisible body do maintain in their hearts with Christ (d) Isa 4.5 6. The Lord will create upon every dwelling place of Mount Zion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a cover from the storm and from rain God will be a (e) Isa 16.4 covert to his people from the face of the spoyler (f) Isa 32.2 a covering from the Tempest and a hiding place from the Wind. Our second Solomon having made his Church like a Chariot as well as a Tabernacle or Temple of the wood of Lebanon c. and the (g) Cant. 3.10 covering thereof of Purple even his own righteousnesse to shield us from the danger of his Father's wrath Nay his banner over us is love in this (h) Cant. 2.4 banquetting house of the Sanctuary Where the people of God having satiated themselves with divine love and fully satisfied with the curious views of all its unparallel'd rarities It 's now high time for them to enter the Holy of Holyes with adoration The Mysteries of the Oracle BEfore we set foot into the Oracle strict notice should be taken of the curious Vail embroidered with Cherubims which hung down to the ground cross the Temple and before that most sacred place But although in the Tabernacle there was no other division between the Holy place and the Holy of Holyes yet in the Temple there was a partition of stone which divided betwixt them and Doors in the midst of the patrition Therefore we shall consider the Walls without the Oracle and then the Door and after that the Vail and so proceed to give some account why probably there were no Windows and then descend to the Floor the Roof and after that to the side-Chambers of the Temple To speak first in general There be some as Rivet on Exod. p. 1129. that say The Oracle noted the Gospel-Church However that be for certain It was the Type of Heaven as 't is clear by the Apostle's acquainting us that the (i) Heb. 9.7 8. High-Priest entered into it alone once every year the Holy Ghost thereby signifying that the way into the holyest of all was not yet made manifest that is while the first Tabernacle was yet standing The meaning whereof may be this (k) Cloppenb Schol. sacrif p. 68. that so long as the sacred ceremonies were performing in the former part or room of the Tabernacle which was called the Sanctuary the entrance into the more secret part or the Holy of Holyes called the second Tabernacle was not yet made open So that while the state of the old Law endured and the rites and ceremonies of the Sanctuary continued in their vigour till Christ appeared for the putting of a period to the Mosaical worship there was no entrance or admission into Heaven the Holy of Holyes But when Christ had once offered up himself and was expiring upon the Cross then the (l) Mat. 27.51 Vail of the Temple was rent in twain to give notice that the Door of Heaven was now opened by vertue of his blessed sufferings who (m) Heb. 10.11 after he had offered one sacrifice for sins for ever sate down on the right hand of God For the Apostle ver 11. opposeth this to a Tabernacle not made with hands i. e. the heavenly into which by his body and blood entrance is made ver 13. In the Oracle we read of the Ark of the Covenant the Cherubims and the Session of the divine Majesty upon their wings In like manner when the Temple of God was opened in heaven (n) Rev. 11.29 there was seen the Ark of his Testaments whereof more hereafter when I arrive to that mysterous Utensil The place of God's glorious presence is in heaven whither all our prayers are to be directed accordingly as David prayes to be heard in his supplications (o) Ps 28.2 when he lifted up his hands towards his holy Oracle This divine place was a perfect Cube hollow within shadowing the perfection of happinesse as the great Philosopher saies that he that bears the shocks of Fortune valiantly is (p) Ethic. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is truly good and of a square posture without reproof Besides as a square figure
of Judaea no other Country affording it besides as many Authors write the Prince of Oyles or Unguents as the name imports should be left out in this choise composition Wherefore some have apprehended it to be concluded in the first words for that which we translate Principal Spices the Hebrew terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshamim Rosh Aromata capitis the spices of the head that is the chief and most eminent But because these words seem to be onely general terms comprehensive of the particulars presently enumerated therefore others have thought that the Balsame is couched under the name of free and pure Mirrhe However it be this is evident that the choisest ingredients for such a composition are commanded by God wherewith the Priests were to be anointed But as to the spiritual signification of this Unction we have the guidance of the Holy Spirit him self to direct us who in the New Testament doth frequently intimate that the participation of his Gifts and Graces is thereby shadowed forth to us The High Priest upon the account of this legal Unction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Lev. 8.3 5. and by the Seventy in the 3d verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 5th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus the anointed clearly hinting to us our Gospel-High-Priest the Lord Jesus Christ the true Messiah or Anointed of the Father with the (a) Ps 45.7 Oyl of gladnesse above his fellowes which place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly and expresly applied unto our Lord and Saviour in the (b) Heb. 1.9 Epistle to the Hebrews The glorious Antitype of David being (c) Psal 89.20 anointed King as well as Priest of his Church The same person the Apostle Peter asserts to have been (d) Act. 10.38 anointed with the Holy Ghost and with power Nay all the people of God who are (e) Rev. 1.6 Priests and Kings unto God are (f) 2 Cor. 1.21 anointed with the same Spirit The ancient Unction was external (g) Ps 133.2 upon the head of Aaron and ran down upon the beard and went down to the skirts of his Garments The Gospel Unction is internal which we (h) 1 Joh. 2.20 27. have received from the holy One and abideth in us the same anointing teacheth us all things and is truth Precious and excellent were the mixtures of that ancient Oyl What particular Gifts or Graces each might signify I leave to others being certain of this that (i) Isa 11.2 the Spirit of the Lord did rest upon Christ the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowâ—edge and of the fear of the Lord and it is of this His (k) Joh. 1.16 fulnesse that we have received even Grace for Grace This Unction was administred by measure to Aaron in a certain weight of sweets and a Hin of Oyl Olive Exod. 30.24 Joh. 3.34 but God gave not the Spirit by measure unto Christ But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 And when all the Graces of the Spirit do hold communion together in a Saint's duty as the several Ingredients of this Unction in one composition then are duties most fragrant With this Unction were all the Vessels of the Sanctuary to be anointed to signify to us that all religious exercises and Ordinances under the Gospel are no further useful and beneficial then as they are perfumed with the secret and most precious operation of the Holy Spirit through whom we are made partakers of Christ's holinesse and have (l) Eph. 2.18 accesse with holy boldnesse to the Throne of Grace The last thing in the consecration of Priests was Sacrificing whereof may be read at large in the 8th Chapter of Leviticus The blood of the Sacrifice being sprinkled upon them To note that the Office Calling and Execution of the service of Gospel-Ministers are all sanctified by the blood of Christ The Lord Jesus died to purchase a Gospel-Ministry his precious blood consecrates and sets them apart to that excellent function Oh how dreadful a sin is it for vile wretches to trample upon and scorn that Office which was dedicated by the blood of Christ who when ascended up on high * Ps 68.18 received Gifts for men He gave not onely †Eph. 4.8 12. Apostles Prophets and Evangelists but Pastors and Teachers also for the perfecting of Saints for the work of the Ministry for the edifying of the body of Christ For how long time Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The Gospel-Ministry anointed by God and consecrated by the blood of Christ and receiving gifts by the benefit of Christ's ascension is we hence learn to continue till all the Members of Christ's mystical body are gathered into one which work will not be compleatly finished till the end of the world For some Saints shall remain alive at the second coming of our Lord 1 Thes 4.15 c. when he himself shall descend from heaven with a shout with the voice of the Archangel and with the Trump of God c. Then those which are alive and remain shall be caught up together c. in the Clouds to meet the Lord in the aire and so shall they ever be with the Lord who had promised at his ascension to be with his Ministers alwayes Mat. 28.20 even unto the end of the World The High-Priest among the Jews was consecrated with blood he needed Sacrifice for his sins but our High-Priest is holy harmlesse undefiled Heb. 7.26 Ver. 24. separate from sinners and made higher then the heavens he continueth for ever and hath an unchangeable Priest-hood He was without sin and therefore the Sacrifice of himself whereby he was consecrated to all his glorious Offices was to make entrance for others into the holiest by his blood in a new and living way which he hath consecrated for us Heb. 10.20 Joh. 17.19 Heb. 10.14 For their sakes he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate and sanctify himself that they might be sanctified through the Truth For by one Offering hath he perfected for ever them that are sanctified On this excellent subject I might enlarge amply but considering there are yet several things behind in the two last Sections of this Chapter which refer somewhat to this point I shall speak but a word or two of the other Temple-Officers and come to the close of this 4th Section Having spoken thus much concerning the Priests Let me in brief hint at the rest and I shall conclude They were the Levites and Nethinims whereof at large in the former story of the Temple The Levites according to four distinct charges were divided into Singers Porters Judges and Treasurers Here some might expect possibly that I should
the Jewish Paedagogy so came it to passe also in the approaching Evening of the World Nay in the times presently succeeding James told them that (l) Jam. 5.9 the Judge was then at the door and generally throughout the Epistles Gospel-daies are called the (m) Heb. 1.2 last daies The (n) 1 Cor. 10.11 Dr. Whitaker de Sacramentis pag. 109. Edit Francof 1654. ends of the World being come upon us Some there be who conceived that the Passeover did typify and praefigure the Sacrament of our Lord's Supper wherein the soul of a Believer feeds upon Christ the Lamb of God But doubtlesse in the main the Scripture doth therein point at Christ The Sacraments of both Testaments do hold forth the Lord Jesus the former look forward upon him as being not yet come the latter look backward upon him as being already come For hereby we (o) 1 Cor. 11.26 shew forth the Lord's death till he come that is in his last and most glorious Advent to deliver his people and to judge the World of the ungodly The next Annual festivity was the Feast of first-fruits or Feast of weeks being celebrated fifty daies after the Israelites coming out of Egypt and therefore is called in the New-Testament (p) Act. 20 16. Pentecost At the first Pentecost in the wildernesse was the Law given by Moses In the last Jewish Pentecost was the (q) Act. 2.1 Holy Ghost given to the Apostles at Jerusalem and then the first-fruits of the Gospel were offered up to God through Jesus Christ by that miraculous conversion of (g) Act. 2.41 3000 souls by the Sermon of Peter Which was the earnest of the great Harvest to follow in the whole world The Feasts of the seventh moneth were these 1. The blowing of (h) Lev. 23.24 Trumpets on the first day of the seventh moneth and might hint at the preaching of the Gospel most clearly in the latter end of the world as some apprehend The Fast of Expiation on the tenth day of the seventh moneth was a most clear presignification of our blessed Lord's (b) Crames expiating for sin (a) Ribera p. 339. Some apprehend that this and other Fasts among the Jews might denote the solemn fastings for sin under the Gospel the denial of our selves taking up the Cross of Christ and the constant study of the mortification of (c) Gal. 5.24 the flesh and all the lusts thereof The Feast of Tabernacles as it reflected backward on the Jews (a) Lev. 23.42 dwelling in Booths in the Wildernesse so it looked forward likewise on the state and condition of Christians while travelling thorough the wilderness of this World that we are but strangers in this Earth (d) 1 Chron. 29.15 as all our Fathers were Our dayes flee away like a shadow we have here no abiding City The Lord himself alone is (e) Jerom. Tom. 6. in Zach. p. 347. cum solice Psalm 90.1 the dwelling place of Saints in all generations as holy Moses speaks of himself and the children of Israel while wandring in the howling Desart of Sinai Wherefore Abraham and all the Blessed Patriarchs dwelt in Tents (f) Heb. 11.14 15 16. plainly declaring that they sought a Country which is Heavenly To which God of his infinite mercy bring us through the propitiatory blood of the (g) Heb. 13.20 Great Shepheard of the sheep the Lord Jesus whom he raised from the dead On the seventh day of this great Feast of Tabernacles there was offered the smallest number of Sacrifices to note the declining of that antient legal and Ceremonial Worship (h) Sheringham in Codicem Joma p. 39. and that a more perfect sacrifice was ready to be introduced in their room Besides the presignification of some Gospel-Excellencies by these Feasts It is noted by a learned Man that there was a reason for their celebration among the Jews referring to the impetration of some particular blessings upon the Earth according to the several seasons of the Year wherein they were solemnized There was an offering of the quantity of a Homer given up at the Passover to beg a blessing on the Harvest The first-fruits they offered up at Pentecost to obtain a blessing on the fruits of their trees at the Feast of Tabernacles they (a) 1 Sam. 7.6 powred out water to beg the blessing of Rain upon the Earth it being then the seed-time in the land of Judea These Waters were drawn out of the Fountain of Shiloah Whence it is that the Evangelical Prophet complains of the Jews that they refused the (b) Isa 8.6 waters of Shiloah that go softly not trusting in Gods gracious promise that he made to King Ahaz of the true Shiloah He that was to be sent to them the Messiah Isa 7.14 which was given as a firm word for him to rest upon against the Kings of Israel and Syria For it was plain that the Race of David should continue till the coming of that Immanuel who was to be born of a Virgin and therefore the enemies should not prevail to extinguish the Royal Race of Judah Hence is it that our blessed Lord alluding to this Libation or powring out of Waters at the Feast of the Tabernacles cryes out in the last and great day of the Feast John 7.37 that they should come to him as the true Fountain of Shiloah that gives forth living waters which thing he spake concerning the Spirit For he that believeth on him as the Scripture saith that is he whose Faith is grounded on Scripture-promises for we are not to understand that Text of any citation there being no such place extant out of his belly shall flow Rivers of living-waters i. e. There shall be within him a Heavenly spring of Grace that shall flow into the Ocean of Glory The Heathen had an apish imitation of this great Festivity Plut. Thes gr p. 19. Edit 1. Steph. 80. Plut. Romul p. 66. gr Aedit H. Steph. as Plutarch remembers in the life of Theseus that the Athenians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in memory of the deliverance of their City by Theseus and to implore a blessing on the fruits of the earth and moreover concerning the Romans at set times dwelling under Fig-trees as the same Author hath recorded in the life of Romulus and in the fourth of his Symposiacks mentioning this Feast foolishly compares it with the Heathenish Feast of Bacchus qu. 5. Here before I conclude give me leave to treat a while upon the Conjecture of some persons who conceive the 3 solemn Festivals celebrated among the Christians to have been pre-exemplified in those 3 Eminent Feasts of the Jews The birth of our Saviour answering to the Feast of Tabernacles For so a very Learned man of our Nation and others viz. Beroaldus Mede Vol. 1. p. 618. Scaliger and Calvisius conceive and seem to prove it by good arguments that our Saviour was born in September the time answering to
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.
Blessed are all they that put their trust in him CHAP. X. OF THE Temples Destruction 2 Chro. 36.12 Ver. 14. Jer. 5.31 WE are now arrived at the fatal and final period of that first and most Magnificent Temple which by reason of the manifold and hainous sins of the Kings and Nobles the Priests and Levites the lying false Prophets and the willingly seduced people of the Land of Judah was consumed with fire and utterly laid waste by Nebuzaradan the Captain of the King of Babylons Guard 2 King 25.8 Jer. 52.13 Joseph contr Apion l. 1. p. 144. Strabo Geog. l. 15 p. 687. Calvis Isag Chronol f. p. 79. Petao-Ration Tem. p. 2 l. 4. p. 234. edit Par. 1656. in the 19th year of the Reign of Nebuchadnezzar his Imperial Master This great and potent Emperour who employed his Captain in that dismal design is called Nabuchodonnosor by Josephus out of Berosus a Chaldean Writer by Strabo in the 15th Book of his Geography Navocodrosor by Ptolomy in that his most Golden Canon of the Assyrian Monarchs Nabocolassar according to a very correct Copy of it communicated by Dr. Overal sometime Dean of Pauls in London to Scultetus living at Heydelberg and since printed by Calvisius agreeing with another of the same kinde published by Petavius out of the Kings Library at Paris The same Canon for substance though different in some letters of the names and the years of their Reigns is presented to us by Eusebius in his Chronicle where this King is called Nabupolasar or Nabuchodonosor But to leave the variation of Authors in the several letters of his name I shall proceed to accommodate the time of the ruine of this once glorious Pile to the year of the worlds Creation wherein it hapned according to the best account yet extant Here because I am not willing at present to trouble any with that controversie I shall follow the calculation of the elaborate pen of the late famous Primate of Ireland Vsserii An. Lat. p 1. p. 131 in his Scripture-Annals accordingly as I have hitherto generally done all along this work First of all it is to be noted that the 19th year of Nebuchadnizzar was coincident with the 160th year current of the Nabonassaraean Aera for although his Father Napopollasar died in the 143 year of that Aera as appeares evident by Ptolomies forecited Canon and therefore the Sons 19th year must fall in with the 162 year of Nabonassar Dan. 1.1 Jer. 25.1.46.2 yet the Scripture doth expresly affirm in one place that the first year of Nebuchadnezzar was the third and in another that it was the fourth of Jehoiakims Reign that is the third ending or ended compleatly and in the beginning of the fourth At what time he went upon an expedition against Pharaoh Necoh at Carchemish by the River Euphrates which Josephus affirms out of Berosus Joseph p. 144 Peta dedoctr Temp. l. 9. c. 61. p. 143. to have been done by his Fathers direction being then alive Although I know the learned Petavius differs in his judgement Yet there seems to be truth in the Primates assertion if we compare the current and compleat years of the Kings of Judah diligently together with this present Assyrian Canon and the Eclypses which confirm it recited by Ptolomy in his Almagest which would take up much room and not tend much to my purpose at present to ampliate in it There are four Eclypses noted by Ptolomy to have been seen at Babylon before the date of the 160 year of this Aera yea before Nebuchadnezzar entred upon Dominion For the last of the four which was of the Moon fell out in the fifth year of Nabopollasar his Father and the 127 of the Aera Bulliald Astron Phil. l. 3. c. 7. p. 151. and all of them are found by calculation from our present Tables to correspond very near with the quantities of the eclypsed digits mentioned by Ptolomy Hence it is that Astronomers have esteemed this Epocha to be one of the firmest Basis of all Chronology Now then to apply the time of this sad Catastrophe and dissolution of the Temple to the Julian period For which purpose we must at present assume some things but yet such are now generally agreed on and demonstrated by able Authors 1. That the first year of the true time of our Lords Incarnation was co-incident with 4710 year of that happily-invented Julian Period and also with the 4000 year of the world 2. That the first of Nabonassars Aera did correspond with the 3967 year of the forementioned Period To which if we adde 159 compleat years of Nabonassar's for it was in the 160 current the Sum brings us to the 4126 year of the Julian Period in which the 19 year of Nebuchadnezzar deduced from his first beginning to reign while his Father was yet alive doth compleatly fall If further we shall substract 4126 from 4710. the year of the Julian Period at our Lords birth the residue will be 584 years before Christs true birth-time or 588 before the vulgar computation which is four years behinde the truth when the Temple was destroyed Lastly If we deduce those 584 years before Christ from 4000 the year of the world wherein Christ was born according to the best computations the residue points out 3416. for the year of the world wherein the Temple was burnt according to this calculation of the times In this deplorable year 2 King 25.8 on the seventh day of the fifth Moneth answering to August the 24 of the Julian year being Wednesday the Great Commander of the King of Babylons Army sets fire to the house of the Lord and the Kings Palace and to all the houses of Jerusalem so that every great mans house was burnt with fire which dismal and flaming consumption continued till it had fully devoured all those forementioned stately Palaces on the 10 day of the same fifth moneth answering to the 27 of August being Saturday Jer. 52.12 and the Jewish Sabboth when the City rested in its cinders for the sins of the Inhabitants who had so greatly polluted the Sabboths of the most High God After this they brake down all the walls of Jerusalem round about then they battered in pieces the two famous pillars of Brass the ten Bases with their lavers together with that admirable Brazen Sea all to shivers and carried away all the brass to Babylon with the Cauldrons Candlesticks Cups Snuffers Spoons Shovels Fire-pans Bowls and Basons and all the Vessels of Gold Silver and Brass great and small wherewith they ministred in the house of the Lord yea the treasures of the Temple and of the King and his Princes were conveyed to the Triumphal City So that now the Lamentations of Jeremy the weeping Prophet may well suit the subject of this Chapter seeing the once delicate Daughter of Zion now sits desolate upon the ground while her dear children Jer 6.2 hanging up their harps upon the willows by
his conscience say some 2 Chr. 34.28 though more probably of his Kingdome as to utter desolation which was now hastening towards it Though the express words strictly examined do not say he should dy in peace but be gathered to his Grave in peace for though he was wounded in battell in a rash adventure against Pharaoh Necoh who was going up in haste to the war of Assyria having overthrown Jesiah in battell marcht on speedily towards Carchemish and left him to a peaceable buriall after his mortall wounds that were received at Megiddo called Magdolon by Herodotus for he died at Jerusalem and was buried with a most solemn and mournfull funerall in the Sedulchtes of his Fathers the Obsequies being managed by Jeremiah a holy Prophet in sorrowfull Lamentations Law 4.20 weeping out that dolefull Elegy The breath of our Nostrils the anointed of the Lord was taken in their Pits of whom we said Under his shadow we shall live among the Heathen A.M. 3394 Jehoahaz the 17th King After Josiah had reigned thirty one years the People of the Land exalted Jehoahaz his Son into his Fathers Throne 2 Chr. 26.2 Whose Reign was both wicked and short not exceeding three Months For the Aegyptian King after his Victory at Euphrates returning to Jerusalem put him down cast him in fetters at Riblah and carried him away to Aegypt where he died The Conqueror having condemned the Land in a great Tax and set up another son of Josiah in his Room A.M. 3394 Jehojakim the 18th King The conquering Aegyptian set up this King in the royal seat who could do no less then pay the Taxation to his Master at which the Land was set and then falls to the old idolatrous pranks of the preceding Princes But he was invaded by another forreign Prince and bound in fetters to be carried to Babylon 2 Chr. 36.6 Some think the Emperour did not carry him thither but the particle also in the next verse adjoyned to the Vessels of the Temple seems to insinuate that he went along with them But whether he went or no being not fully clear it 's certain that the Babylonian spoyled the holy Temple of many of its rich Vessels and placed them in the Temple of his God in the land of Shinar Ver. 7. Dan. 1.2 2 Kin. 24.6 This is manifest that if the Jewish King were captived he was sent back upon certain conditions for we find him dying at Jerusalem and buried there in the 11th year of his Reign A.M. 3405 Jehojachin or Jeconiah the 19th King The Dominion of this young King was but short yet sowre wickedness being usually disht up with Judgment for he reigned but three Moneths and ten daies and then at the end of the year Nebuchadnezar himself came to Jerusalem 2 Chr. 36.10 2 Kin. 42.14 and carried away ten thousand Captives together with the King and all the Treasures of the Temple and cut in pieces the goodly Vessels which Solomon had made and set Zedekiah his Uncle in his room over the Realm by his very name given him by the Conquerour importing the just Iudgments of God A.M. 3405 Zedekiah the 20th King This was the Augustulus of the Judaean Empire exalted by the proud Babylonian to trundle under his vast Empire But being highly wicked in the sight of God it came to pass through the anger of the Lord that he rebelled against his Master 2 Kin. 24.20 that golden head of the Imperiall Statue of Daniel Whereupon in the eleventh year of his underling Reign he was taken neer Jericho flying from his head-City and was brought to Riblah and there saw his sons slain before his face and after that his own eyes were put out Howbeit though being blind he never saw any more misery yet he felt enough for he was bound in â—etters of Brass and carried to Babylon He that would not see the hand of the Lord lift up in Ieremiah's threatning Messages must now sink under the weight of that iron Rod falne down upon and crushing his Bones into a dismall and utter ruine But he wanted not companions of grief to alleviate his sorrow especially the dolefull ruines of that incomparable Temple enough to qualify his Spirit under his personall Sufferings if they had been mixt with serious repentance and if his blind Bals had been moistned with soul-melting Tears so that with a brave Heroick Spirit he might never have repined at the loss of his own light seeing the Lamps of God's House were extinguished and like good Eli even contented to break his neck when the Ark of God is taken and cry out with a funerall voice and say with the famous Spartan Generall to his surviving Souldiers Diodor. Reserve your selves for better times Vitae est avidus quisquis non vult Templo secum pereunte mori Seneca in Thyeste v. 881. Concerning the deplored ruines of which sacred and magnificent Pile and its finall Catastrophe more shall be spoken in the last Chapter having now continued about 415 years During which space of time it was ten times robbed and plundered viz. 1. By Shishak King of Aegypt and next by five of its own Kings by one of the Kings of Israël and by Nebuchadnezzar three times in the Reigns of its three last Kings as may appear more fully in the foregoing Chronicle But before we come to the last and deplorable Chapter of its Dissolution we shall endeavour with all sobriety to refresh the mind of our pious and devout Reader with those rare evangelicall Mysteries that were vailed under the Shadows and Caeremonies of this royall Structure which we shall crave leave to exhibit in the succeeding discourse CHAP. IX Concerning the divine Mysteries of the Temple THis Chapter containes the Jewish Gospel or the streaming forth of the glorious beames of Christ incarnate whilst he walked under the (a) Exod. 34.33 Vail of Moses The Sun of Righteousness like a (b) Psal 19.4 5. Bridegroome coming out of the caeremoniall Chambers rejoyceth as a strong man to run his race through the empyreall Regions of this mysterious Chapter The forementioned (c) 2 Cor. 3.13 14. c. Vail is buried in Moses Grave The Curtain of the Temple is (d) Mat. 27.51 rent in sunder and divided among the Roman Souldiers The waxen Comb of the ancient Figures and â—ypicall cells is fully melted and rolled up in shining Tapers to illuminate Temple-students in finding out the Hony that couches in the (e) Judg. 14 8. carâ—a's of the slain Lion of the Tribe of Judah Jonathan dipt the top of Moses Rod in the Hony that was found in the wood of the ancient solemnities and behold how his (f) 1 Sam. 14.29 eyes were enlightned (g) Psal 34.8 O! taste and see that the Lord is good in giving to his evangelicall Israel a Land flowing with Milk and Hony The Jewish fleece is now become like the barren heath that (h)
Jer. 17.6 seeth not when good cometh whereas the whole World hath been long since moistned with the dewes of Zion Many Sons and Daughters from the East and West do now lye down in the bosome of Abraham while the (i) Mat. 8.12 Children of the Kindome are shut out Those that of old cried The Temple of the Lord the Temple of the Lord may now water its ruines with their Tears perfume it with their sighes lament it with Elegies and dolefull Ditties to bring to remembrance the beautifull Palaces where once their Fathers worshipped leaving breaches in their own houses on purpose to commemorate its deplorable downfall whilest the true Temple of the Lord are (k) Jer. 7.4 5. these who thoroughly mend their waies and execute Judgment between a man and his Neighbour That ancient stately structure no doubt was a compendious Map of the then Terra Incognita or the unknown Land of the Gospell It was Heavens Geographicall Table of those Countries whose shores only did appear to them through a dark mist even the watrish Vapours arising up from the Brazen Sea or the fuliginous smoake towring up toward Heaven from the Brazen Altar But now the greatest part of the Continent the spacious Plains the flowry Meadows the Cedar Mountains the pearling streams the shady Vallyes the capacious Prospects the Eshcol Vineyard the Balsame Gardens of the Land of Canaan are discovered The Garden of a Cant. 6.11 Nuts is now found out whose pistachian shels of old were very beautifull being stained red with the blood of the Sacrifices but now tast sweeter then the choisest Hony that drops from the Comb of its own accord To which place we shall endeavour to lead our diligent Reader in the various walks of this present Chapter In the former parts of this Treatise we have insisted upon the Rind and Paring now we shall comfort him with the b Cant. 2.5 Apples themselves before we talkt of Flagons now we shall poure out the Wine before we viewed the Walls of an inclosed Garden now we shall breathe among the c Cant. 5.13 beds of Spices before we came to the mouth of a sealed fountain but now we may exhaust Cups fill'd to the brim with potable Gold the true Elixir the Nectar of the Wells of Salvation seeing the mistaken d Joh. 20.15 Gardiner proves the true Messiah leading his Children to the bauqâ—eting house of his divine love and inviting them with an affable voice and a cheerfull countenance e Cant. 5.1 Eat O friends drink yea drink abundantly O beloved This is the holy Mountain of Transfiguration wherein Moses Elias and Christ do feast together on the discourses of his divine f Luk. 9.31 passion while honest Peter would have plaid the Carpenter for his holy Master in erecting a Tabernacle for each of those transparent Glories to be vailed in from each other not considering that g Orig. Hom 6. in Lev. Edit Basil 1545. p. 145. one Tabernacle as well as one Mountain would have contented those radiant Persons seeing that the Law of Moses and the Prophets Oracles did all concenter and harmonize in that Grace and Truth which came by Jesus Christ Deep are these Waters of h Isa 8.6 Shiloah that move but softly towards a full discovery of the Ocean of Glory into which they unlade themselves Dark and profound are the Mysteries that lay behind the Temple-walls which possibly may shine forth more oriently and smile with a more lovely aspect in the Churches Horizon when the Seed of Abraham shall become the i Mat. 21.2 wise men of the East and shall more anxiously inquire for the k Rev. 22.16 bright Morning-star that shined over the Gates of Bethlehem who being better acquainted with the Letter of the Ceremony may then help us to expound that Gospell which of old was l Rom. 10.16 Gal. 3.8 Heb. 4.2 preached to them inshadowes For when they shall m 2 Cor. 3.16 turne to the Lord the Vail shall be taken away and their Recovery shall prove like a Resurrection or n Rom. 11.15 Life from the dead In the meane while we the least among the many thousands of Judah do crave leave to cast in the small Mites of our Substance into the Temple-Treasuries wishing every Mite were a Shekel every Shekel a Talent to augment the discoveries of these rare and profound Mysteries Untill the All-wise Majesty of Heaven be pleased to reveal more ample and illustrious manifestations of these hidden excellencies thereby destroying in this holy Mountain of his Temple the face of that o Isa 25.7 covering which is cast over all people and the Vail that is spread over all Nations For this purpose I humbly conceive it requisite in the first place to treat of Types in generall and the Nature of their prefiguration of the evangelicall Mysteries and afterward to proceed in a distinct and orderly Method to the examination of the particular Types laid up in the Temple together with its appendant Ordinances In reference to the Explication of Types in generall it 's convenient to follow the counsell of the great Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all diligently to search out the force of the word which if it hath in it any designed connotation of the thing whereon it is imposed may lend us some slender help in this particular The word it self is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Type being nothing else then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some metalline of earthy matter stampt or imprest upon wherein the Effigies or shape of the bottome of a stamping Instrument is exactly represented to the eye as an Image or a device that is formed or fashioned by the percussion and impression of a solid body Thus coyned pieces of money may properly be styled the Types of their several stamps which they exhibit and manifest upon their surface Thus the wounds of our dear Lord and Saviour are in the Greek called (a) Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Types of the nailes that were driven into his holy hands upon the Crosse Thus the footsteps of the hammer of the Word upon the hearts of the Romans who were obedient to the faith or if you please the figure or shape of the inside of the mould of Gospel-doctrine whereinto their hearts were put by the Apostles preaching is called (b) Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Type or forme of doctrine whereinto they were delivered and effigiated according to the minde of Christ According to this sense we may conceive of the Gospel under the notion of a stamp and of the Ceremonial Law as the Type or Effigies or Shape of that Gospel stamp impress't upon it by God Evangelical truths then are to be deemed as the Originals tanquam ideae as one speaks in mente Divina as the Idea's or preconceived formes in the divine understanding of God and most curiously exemplified in the Types of