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
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
of the precise Synod †Lang. de annis Christi l. 1. c. 10. Selden de anno Civili Judaeorum cap. 13. 27 hours and ½ for to give the Moon a visible Phasis according to which day of its first appearance the Jewish New Moons were vulgarly celebrated If I should perform this at present it would swell this Treatise too much for which it is not of any great moment to insist and therefore we shall proceed briefly to describe the pompous Solemnity of this Dedication In the first place we read that King Solomon for this rare Festival assembled the Elders the Heads of the Tribes 2 Chro. 5.2 1 Kin. 8.65 and the chief of the Fathers of Israel and a mighty Congregation of all the Nation from the entring in of Hamath to the River of Egypt 2 Chro. 7.7 After this Solomon hallowed the middle of the Court because the Brazen Altar would have proved insufficient to contain the multitudes of the intended Offerings The Elders of Israel being assembled waited upon the King at Mount Zion where the Ark of God's Covenant was yet resident which the Priests took up upon their shoulders 1 Kin. 8.3 4. The Levites mean while according to their several designed Ranks carryed the Tabernacle of Boards and Curtains wherein the Ark stood with all the Holy Vessels of Moses 2 Chro. 5.2 Thus in a pompous Holy Procession they walked leisurely from the City of David the Ark being brought up to the sacred Mountain the King and all the Congregation sacrificed before it Sheep and Oxen without number Ver. 6. Ver. 7. Then the Priests conveyed the Ark of the Covenant into the Oracle or most Holy Place and set it under the Wings of the Golden Cherubims which being done and the Priests returned out of that mysterious place one hundred and twenty of them with silver Trumpets for Moses his were of silver sounded in the Court and near to them the Singers Asaph 1 Chron. 6.33 Ver. 12. Hëman the Grand-son of Samuel the Prophet and Jeduthun with their Sons and Brethren being arrayed in White Linnen and accommodated with Cymbals Psalteries and Harps stood at the East End of the Altar lift up their Voices and sung this Verse For He is good For His Mercy endureth for ever While this admirable Consort of Vocal Pneumatical and Organical Musick 2 Chron. 5.13 made a joyful sound throughout the Temple its Courts and the Neighbouring City Behold a Cloud of Glory filled the House of God with such bright and shining Beams that the Priests could not stand to minister by reason of its Radiant Majesty Immediatly upon this King Solomon standing upon his Brazen Scaffold before the Altar and looking towards the Cloud of Glory thus bespake the Divine Majesty 2 Chron. 6.1 2. Ver. 3 4 c. The Lord hath said that He would dwell in the thick Darkness But I have built an House of Habitation for thee and a place for thy dwelling for ever Then the King turns his face to all the people as they stood makes a short but elegant and pithy Oration and gives them His Royal Blessing After this He turns His face West again to the Temple and the Altar directing His Eyes stedfastly towards that Divine Glory and falling down devoutly upon His Knees 2 Chron. 6.12 c. 2 Chron. 7.1 and spreading out His Hands toward Heaven He powrs out a large and Heavenly Prayer before the Majesty of God riding upon the Chariot of the Cherubims At the conclusion thereof miraculous Fire descends from Heaven consuming the Burnt-Offering and the Sacrifices while the Glory of the-Lord filled the House with such Orient Splendour that the Priests could by no means enter Now when all the Children of Israel saw the Fire from Heaven and the Glory of GOD upon the House they bowed themselves with their Faces to the Ground upon the Payement worshipped and praised the Lord with one Voyce saying For He is good for His Mercy endureth for ever Then the King offered His stately Sacrifice to the Lord of two and twenty thousand Oxen and a hundred and twenty thousand Sheep Thus the King and all the People dedicated the House of the Lord throughout seven days After which followed the seven days of the Feast of Tabernacles together with an eighth being the solemn Assembly the 22 day of the moneth The 23 followed which was the Sabbath and that being concluded on the Evening of the 23 day Solomon sent away the people to their Tents 2 Chron. 7.10 Lev. 23.40 42. which were made during this Feast according to the Law of Willows and Palms glad and merry in heart for the goodness which the Lord had shewed to David to Solomon His Son and to His People Israel After which night having slept sweetly on the first day of the Week every one takes up his Journey to his own Habitation according to their various distances from the Holy Temple CHAP. VIII The Temples Duration THis famous Building being thus famously hansell'd and house-warm'd with so many fat Burnt-Offerings we will account its continuance not from the Foundations first laying when it was yet an imperfect Embryo but from the 23 day of the moneth Ethanim in the Julian Year 3710. or of the World 3001. which day according to our Author being co-incident with the 14th day of the Julian Moneth Lev. 25.9 November and being the second Sabbath of the Year of Jubilee now begun For the first was one of the days of Tabernacles shall be the first standing day of the Temple and keeping house upon its own Revenues apart from these grand and solemn Festivals being united for the more August and noble Celebration of its Dedication From which day till the Year of the same Julian Period 4126. Aug. 27. being the Sabbath also it stood four hundred and fifteen years Vsser p. 131. two hundred and eighty five days according to the Julian Account which I shall briefly exhibit in this Laterculus or Scheme wherein the Names Reign number of the Kings may be observed at one view under which it stood Not but that it received many sore shakings by many Heathen Kings by the Idolatrous Neighbours of the Kingdom of Israel or the ten Tribes who many a time laid their Sacrilegious hands upon these Divine Materials Nay which is most to be lamented it was wounded in the house of its Friends that should have been even some of the Kings of Judah For all which I refer you to the sacred Annals of the Kings and Chronicles as to the larger view of those Transactions which I have linked in a more compendious Chain before the close of this Chapter Onely before I give in this ensuing Type remember that the Dedication being solemnized in the 11th of King Solomons Reign and that He holding the Scepter 40 years we must set down 29 for Him after this great Dedication  Years  1 Solomon 29
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
the Court of the Priests because the rites and ceremonies of Sacrifice were therein performed The other called the outer Court the great Court or the Court of Israel was that whereinto the People of the Land of Canaan had free admission in case they were clean according to the Law Some speak of a third Court common to the Gentiles and therefore by Christian Writers sometimes termed the Court of the Gentiles But it could not be (d) Dr. Lightf Tem. p. 93. properly styled a Court because without either Walls or Pavements containing it seems the whole compass of Mount Moriah wherein the Gentile Proselytes might stand and worship Some good portion of which ground of the holy Mountain it is conceived was encompassed with a Wall in the daies of our Saviour and was the place out of which our blessed Lord (e) Joh. 2.15 whipped the buyers and sellers such not being supposed to have had admission into the Court of Israël The state of the Gospel is accordingly applyed to all these Courts so called Among which the outmost of all might signify Hypocrites and Formalists who appear in external shape as sacred worshippers standing in the open view of Ordinances Or rather because such Proselytes might come some of them with sincere and honest intention of heart to worship it might shadow forth the state of such persons whose faces are set toward Zion enquire the way to the Temple in the beginning of the work of conversion The Court of Israël may be applyed and accommodated to the faithful Worshippers under the Gospel who are more fully and clearly acquainted with spiritual service and draw nearer to God in divine communion with him and stand in a near enjoyment and fruition of his presence The inward Court was open onely to Priests and Levites denoting the Church-Officers under the New Testament who present the spiritual Sacrifices of Saints unto the Majesty of heaven at the set-times of worship in the publick assemblies The body of the Temple had two more principal parts viz. the Sanctuary and the Oracle Ordinary Priests of old were admitted into the former shewing the secret spiritual communion which the godly Ministers of the evangelical worship do hold and enjoy with his divine Majesty From him they receive the bread of life to dispense for the food of Saints The Lamps of knowledge for illumination of the understandings of the faithful they enlighten at the Golden Candlesticks within the Sanctuary Their Prayers being perfumed with the aromatical and fragrant Merits and Mediation of Jesus Christ yield forth a sweet smelling favour of rest at the Altar of Incense Finally into the Holy of Holies none had access but the High-Priest himself shewing Christs entrance into the Heavens and mediating at the right hand of the Father for us There be that consider only the Court of the Priests and the covered Building in this mystical notion and apply all to the Heavens and Earth according to Josephus and Philo Judaeus and the rest of the Jewish Nation being ignorant of the great and unspeakable Mystery of the Messiah in a spiritual sense Such supposing the Court which entertained both Beasts for sacrifice and Men for the service to signifie (f) Pic. Mirand praef in Heptap p. 4. this World and the state thereof apply the Sanctuary to the starry Heavens and the Oracle to the supercaelestiall world These conceits I shall remit to their several Authours Others conceive that the Court represented the Nations The Holy place the Church and the Oracle figured Heaven so that the Court was a †Moulin Prophecios p. 403. figure of the State of nature the holy place the state of grace the other of glory Others would have the Inner Court whereinto the Beasts were brought and the sinner having confest his sins over their heads slain near to and after burnt upon the Altar the musick of the Levites at time of sacrifice and other services here performed upon this account to set forth (g) Rom. 12.1 our confession of sin praying to God for pardon the slaying of beastly lusts the offering up of ourselves to God as living and rationall sacrifices those of old being but of unreasonable and brute Creatures the works of repentance and washing in the laver of renovation our solemn prayse to God for his manifold mercies and in general the state of such persons as since the Revelation of the Word incarnate do diligently serve and worship the infinite Essence in such Gospel-Ordinances as were typified by the ancient Ceremonies solemnized within this Court whereof more particularly through divine permission in the 5th Section of this Chapter Those then which conversed without these walls of the immediate Worship of God and rested only in the outer Court might possibly shadow forth such persons under the new Testament that are not yet emerged or come out of the common state of man by nature but are yet carnal and unconverted or at least as yet are not arrived into that intimate Communion and fellowship with God neither have sacrificed and dedicated themselves to his Majesty in holy and close walking but have some general knowledge and common conviction and thereupon begin to look towards and draw nigh to holy worship in the spiritual Temple For as I humbly conceive the Worship of the Jewes did not only hint at and shadow forth some parts of the externall form of Gospel-worship and Ordinances but did more principally aim at the spiritual good things of the new Covenant which were to be more fully given forth after the appearing of Christ and the powring out of the spirit upon all flesh in the latter dayes If so be the inner Court wherein the Priests of old performed the principall parts of legal worship did set forth in a shadow the state of the Gospel-Ordinances as it seemes probable and seeing that it was that very Court which was neerest to and did incompass the covered Temple without any other intermediate enclosure and whereas the body of the Temple did signifie the Church the mystical body of Christ Then might this Court consequently which we are now viewing exhibit the constant attendance of the Evangelical Ministry upon the Church and moreover that we draw nigh to God's Majesty in our publick services through the exercise of their Ministerial Functions For as of old the Sacrifices annexed with Confessions and Prayers were mannaged by the Priests whilest the Song was carried on by the Levites so under the Gospel the publick Worship is to be solemnized by the instituted Ministers of Jesus Christ So that as the Sanctuary held forth the Communion of the invisible Church which she holds with Christ in a secret invisible manner unknown to the World this Court might further exhibit the Ordinances of the visible Church wherein all the professed members whether of the reall mystical body of Christ or hypocrites and formalists do joyn and do all hold an external Communion with God in them and
the Temple and the Court. Certainly that policy is dangerous to the State which is not founded upon piety Kings must alwayes remember to go up to the house of God and make inquiry at the Temple before they set their designes on foot The sword of Gideon will prove but a weapon made of lead it the sword of the Lord do not lead the Van of his Army David when flying from Saul takes to him a consecrated sword (k) 1 Sam. 21.9 from behind the Ephod at (l) 1 Sam. 22.19 Nob a City of the Priests and proves successeful in evading the hands of his persecutor At another time when he was to fight against the Philistins he (m) 2 Sam. 5.19 consults the mind of God and at a second enquiâ—y he is commanded not to stir till he heard the sound of a going in the tops of the Mulbery-Trees For then did the (n) Vers 24. Lord go out before him to smite the host of his enemies Afterwards in the Temple-dayes godly Jehoshaphat (o) 2 Chron. 20.4 5. sought help from God and powred forth an ardent prayer against the consederated Armies of Moab and Ammon Good Hezekiah likewise being greatly troubled by the great Army of Sennacharib but more by his (p) Chr. 32.17 raising â—etters against the Lord God of Israel goes up into the House of God and (q) 2 King 19.14 spreads the Letters before him and commits his Cause to his divine protection to the terror and miraculous confusion of his adversaries the comfort of his subjects and for an example to all future Princes to commend their lawful Arms to the God of Battel Happy are those Kings who before their enterprizes seek to the face of God Blessed are the Courts of those Princes that stand within the hearing of Temple Trumpets and successeful are those Worthies that count it their highest interest to hold constant intercourse with Heaven But besides this Royal-gate there were several others in the Western wall of the outer Court of the Temple and more as far as we have any Scripture-light than on any other side possibly to denote the great and marvellous Income of spiritual proselytes to the Gospel from the Western parts of the World in future ages There were likewise gates on the North and South as before is rehearsed more fully So that on all sides there was admission for persons to the Temple-worship thereby signifying that many (r) Psal 107.3 from the East and West the North and the South should come and sit down with Abraham in the (Å¿) Luk. 13.29 Kingdome of God Behold persons coming from afar off from the North and West with others from the (t) Isa 49.12 Land of Sinim or the Country of the (u) Gen. 10.17 Sinites Southerly of Jerusalem near Sinai in the Land of Arabia Nay God hath promised to save his people from (x) Zech. 8.7 8. the East and West and to bring them to Jerusalem and there will be their God in truth and righteousnesse As the Temple So Jerusalem it self did signifie the Church Now the 12 Apostles are said to have their (y) Rev. 21.14 names written on the 12 foundations of the gates of the new Jerusalem As by whose holy and faithful (z) Potter in 666. p. 100. doctrine all other Christians have had their admission into the Church and are converted to the true faith It is observed that the lodgings of the Priests and Levites were assigned in the (a) Jerem. 35.4 36.10 Gate-Chambers of the Temple-Courts thereby premonishing the Evangelical Church what provision ought to be made for Gospel-Officers in reference to habitation convenient for their attendance upon divine worship Moreover in the sides of these Courts there were porched-walls round about commodiously fitted with seats for persons to repose themselves upon as may be supposed in the first Temple not unlike those whereof we are sure to have bin under the second seeing our Lord himself acquaints us by the pen of the Evangelist that He (b) Mat. 26.55 sate daily with them teaching in the Temple At another time we find him (c) Mark 12.41 sitting over against the Treasury beholding what gifts were cast into it All which conveniences of walking and sitting in places pleasant and defenced from impetuous weather might yield a glance of reflection upon that pleasurable delight and sweet fellowship that Saints should hold together under the Gospel in communion with each other There being no speculation so sweet in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portico's of the antient Philosophers no converse so refreshful in the shady walks of the ancient Temple-buildings as are to be enjoyed in Gospel Ordinances no Dialogues so amiable as holy conference no disputes so mild so grave so convincing and so little intermixed with the Checquer-work of vain janglings as those that are managed by meek and holy people in the Gospel-Courts and Porches of our blessed Saviour The most famous of these was called Solomon's Porch by way of eminency as being on the East side of the outer Court most Resplendent and Majestical and as it seems bearing his name in the daies of our Lord which though formerly destroyed by the Chaldaeans as to the super-structures yet reaedified again upon the very same foundations which that glorious King had stupendiously raised out of the Vally whereof hath bin treated at large in the 2d Chapter foregoing In this place (d) Joh. 10.23 24 c. our blessed Lord did Preach himself and bespeak the people with so much perswasive Rhetorick no man ever speaking like him that many believed on his Name Over these porched piazzo's were treasure-Chambers built in several places as is generally conceived standing upon many stately marble pillars In the which were laid up provisions of several sorts for the use and service of the Temple shewing that even under the Gospel also there shall be treasures and (e) Mich. 4.13 spoyles dedicated of mens substance to the Lord of the whole Earth The open places of both these Courts as hath bin formerly mentioned were admirably paved with great variety of curious stones laid in checquered work Shewing how decently all places in and about the Temple were fitted for use what handsome and splendid Ornaments were bestowed upon that beautiful Temple what cost was expended what neat and cleanly provision was made for all the parts of that antient and legal worship To remember us surely that though there be not such holinesse now to be ascribed to publick places of worship as was of Old and although the main stresse of our service lies upon the spirituality of our hearts and sincerity of our minds in drawing nigh to God yet certainly that as to the very places where we now worship there ought to be care taken for all decency and comlinesse so far as may not trend upon the border of superstition If so be the very Rooms of our Houses wherein we lodge
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
the Camp or without the precincts and limits of the Temple which the Apostle explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expresse termes As the bodies of the Beasts e Heb. 13.11 12. were burnt without the Camp so Jesus also suffered without the gate even upon Mount Calvary And therefore those that will stand to the Levitical Law can have no share in Christ according to the Apostles Argument drawn from the peoples having f Heb. 13.10 Weem vol. 3. p 66. no part or share in that Sacrifice which was burnt without the Camp After the Priest had ended those services he puts on his linen cloathes washes his flesh a Lev. 16.24 in the holy place and puts on his own gorgeous raiment and appears to the people in his rich attire This might signifie the death buriall and resurrection of Christ His death by the putting off his inconspicuous vestments His buriall by the washing and continuing for a while hid and obscured in the holy place b Act. 9 37. To wash the body after death was the manner of the Jews preparation for its Sepulture His coming forth with glorious rober shewed his resurrection when he rose out of the grave with his glorious body These things I dare not press but mention them only allusively with submission When these Solemnities of expiation were finisht then the c Lev. 16.3 5 24. High-Priest offered up the two burnt Offerings one for himself the other for the people after sin was fully expiated then they present their Burnt-Offerings which were wholly burnt upon the Altar except the skin whereof I spake before and signified the dedicating of our souls wholly to God in the newnesse of life and holy obedience Our blessed Lord was a whole Burnt-Offering he came to do the will of God fully in his compleat obedience He offered up himself to the Father in all waies of compleat righteousnesse and so should we d Rom. 12.1 present our bodies a living Sacrifice holy acceptable to God which is our reasonable service These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Apostle citing the Psalmist speaks in the name of Christ e Heb. 10.6 c. Sacrifice and offerings thou wouldst not but a body hast thou prepared me In Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the Book it is written of me to do thy will O God Above when he said Sacrifice and Offering and Burnt Offerings and Offering for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy will O God Our Lord Jesus saw that the Scribe answered f Mark 12.33 34. discreetly when he said To love God with all the heart and with all the understanding and with all the soul and withall the strength and to love the neighbour as himself is more then all whole Burnt Offerings and Sacrifices The persons that burnt the two Sin-Offerings without the Camp and the other who carried the Scape Goat into the Wildernesse were to wash their cloathes and bath their flesh in water before they could be admitted into the Camp again To shew that though we by our sins are the crucifyers of Christ yet we may be received into favour if baptized and washed in the Name of the Lord Jesus and afterward be admitted into the communion of the faithfull So the Apostle Peter tels them who a Act. 2.23 by wicked hands crucifyed and slain the Lord of life yet if they b Vers 38. did repent and were baptized in the Name of Jesus Christ for the remission of sins they might receive the gift of the Holy Ghost Thus was the great work of this reconciling day finisht the sins of Priest and people pardoned the Holy place Altar and Tabernacle purifyed through the blood of sprinkling So God in the day of our Lords most meritorious death was in and through him c 2 Cor. 5.18 reconciling the world unto himself not imputing their transgressions to them To conclude It was in this glorious day as I mentioned in the fore-going story of this service that the Trumpets were blown for the year of Jubilee to d Isa 61.1 2. signifie that the Spirit of the Lord was upon Christ the Lord anointed him to preach good tydings to the meek he sent him to bind up the broken-hearted to proclaim liberty to the captives and the opening of the prison to them that were bound To proclaim the acceptable year of the Lord e Zech. 9.11 and by the blood of the Covenant to send forth his Prisoners out of the pit wherein is no water Behold f 2 Cor. 6.2 3. now is the accepted time behold now is the day of salvation 3. Of the Trespasse-Offering Hitherto let it suffice to have spoken of Sin-Offerings and especially concerning the great and pompous day of expiation The next that follows is the Trespasse-Offering of which I shall only say thus much that as thereby there was an atonement and reconciliation made for more gross and hainous sins the Law and manner about the Sin-Offering and the Trespasse-Offerng being all one in the main we may observe that the greatest sins for which God is pleased to grant repentence are pardonable through the blood of Christ Only as under the Law there was no Offering for sins of presumption such persons must die themselves and their own blood must lie upon them So under the Gospel presuming sinners are under a most dangerous state especially if they presume to sin against the holy Spirit a Heb. 10 26 27. For if we sin wilfully after that we have received the knowledge of the truth there remains no more Sacrifice for sins but a certain fearfull looking for of judgment and fiery indignation which shall restroy the adversaries c. He that despised Moses law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden underfoot the Son of God and hath counted the blood of the the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace b Mat. 12.32 For whosoever speaketh against the Holy Ghpst it shall not be forgiven him neither in this world nor in the world to come Having thus briefly glanced upon this I come next to speak some words about the Peace-Offering 4. Of the Peace-Offerings The Causes of the Peace-Offering are at large recited Chap. 5. of this Treatise I shall only spiritualize some things about them and so conclude In this Sacrifice principally were the joyfull Feasts exhibited For usually they were divided into three parts or Portions the first part was Gods who is the great Peace-maker and makes a c Psal 50.5 Covenant with his people in this Sacrifice Another was the Priests as a reward of his service and to shew his communion
ΙΕΡΟΠΣΟΛΟΜΩÎΙΟΣ THE TEMPLE OF SOLOMON Pourtrayed by Scripture Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 10.1 Lord I have loved the habitation of thine house and the place where thine honour dwelleth ps 26.8 London Printed by Io Streater Whither the Tribes goe up the Tribes of the Lord unto the testimony of Israel Psalm 122.4 PATMOS I saw the holy City the new Ierusalem coÌ„ming downe from God out of heaven SOLOMON ZADOK ORBIS MIRACULUM OR THE TEMPLE OF SOLOMON POURTRAYED BY Scripture-Light WHEREIN All its famous Buildings the pompous Worship of the Jewes with its attending Rites and Ceremonies the several Officers employed in that Work with their ample Revenues and the Spiritual Mysteries of the Gospel vailed under all are treated of at large Psal 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the dayes of my life To behold the beauty of the Lord and to enquire in his Temple Psal 43.3 O send out thy Light and thy Truth Let them lead me let them bring me to thy Holy Hill and to thy Tabernacles Psal 84.1.2 How amiable are thy Tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the Living-God LONDON Printed by John Streater for George Sawbridge at the Signe of the Bible on Ludgate-hill MDCLIX In this vacant side be pleased to take a view of the whole work in this following Scheme The History of the Temple of Solomon in 10 Chapters containeth the Proem treating concerning the preparations of Chap. 1. David p. 3. Solomon pag. 6. Dimensions Chap. 2. of the Foundation p. 19. Porch p. 21. Sanctuary p. 22. Oracle p. 25. Side-Chambers p. 29. Buildings about the Covered Temple wherein of the Chap. 3. quantities of the outward Court p. 45. Priests Court p. 48. Gates p. 51. Porches p. 55. Vessels Utensils and Ornaments Chap. 4. In the Oracle as the Cherubims and Palm-Trees on the Walls p. 58. Ark of the Covenant p. 59. Cherubims on and by the Ark. p. 60. Golden mercy-Sear p. 60. In the Sanctuary the Incense-Altar p. 62. Table of Shew-bread p. 65. Golden Candlestick p. 66. Porch the two Brazen Pillars p. 68. Priests Altar of Brasse p. 70. Court the Brazen Sea p. 73. Lavers 10. p. 77. The High Priests Vestments p. 87. Worship and service whereof in the Chap. 5. Officers High-Priest p. 91. Priests p. 92. Levites Singers p. 95. Porters p. 101. Judges p. 105. Nethinims p. 107. Things offered The Quantities and measures p. 109 Festivall times p. 111. Number of Sacrifices p. 112. Various Sacrifices as the Burnt offerings p. 114. Sin-offerings p. 116. Trespass-Offerings p. 118. Peace-Offerings p. 121. Meat-Offerings p. 122. Drink-Offerings p. 126. Revenues and Endowments arising from the Chap. 6. Land and Cities assigned p. 129. Offerings and Gifts p. 133. Dedication Chap. 7. p. 136. Duration Chap. 8. under Priests p. 145. Kings p. 152. Sacred Mysteries Chap. 9. relating to the Covered Temple p. 206. Courts p. 238. Utensils p. 247. Officers p. 285. Services p. 320. Endowments p. 354. Destruction Chap. 10. pag. 364. A Catalogue of the several Views cut in Copper 1. A general Draught of the Temple with its encompassing-Buildings Pag. 14 2. The covered Temple by itself Pag. 20 3. Ground-plot Pag. 34 4. Cherubims and Palm-Trees Pag. 58 5. Ark of the Covenant Pag. 59 6. Altar of Incense Pag. 62 7. Table of Shew-bread Pag. 65 8. Golden Candlesticks Pag. 66 9. Two Brazen Pillars Pag. 68 10. Altar of Brasse Pag. 70 11. Sea of Brasse Pag. 73 12. Brazen Laver. Pag. 78 13. High-Priest in his gorgeous Attire Pag. 87 Of the Temple built by King Solomon at Jerusalem THe glorious Fabrick of Solomon's Temple at Jerusalem was the first House in the whole World that was ever dedicated to the Honour and Service of the Sacred Majesty of the true and Living GOD which for stately Magnificence and the Antiquity of its foundation doth most justly challenge praecedency to all Buildings set apart for publick Worship in any Nation under the Sun For the delineation of this ancient and pompous Structure once beautifying the Land of Canaan that I may proceed in some clear method Let me lay the Scene of the ensuing Discourse in this following frame First of all I shall contrive the Porch or Proem of the Tract exposing to view the grand and famous preparations for the Building which being absolved in the first Chapter I shall then descend to the main body of the work in nine succeeding Chapters wherein may be treated P 20 1. In the 2d place concerning its Dimensions and Figure P 15. 3. The Courts and Buildings round about it P 35. 4. The Ornaments and Utensils P 57. 5. The Services and constant Worship therein managed P 91. 6. The Endowments and Revenues P 128. 7. The Solemn Dedication P 130. 8. The Continuance and Duration P 140. 9. The mystical Significations P 166. 10ly and lastly It s fatall Period and Dissolution Of all which when I shall by Divine permission have finished my Discourse in this its designed order a period shall be fixed to this Treatise P 364. To the Reverend and Learned The Warden Fellows and Students of Wadham Colledge in the Famous and Flourishing Vniversity of Oxford Reverend and Learned IT was not long since my happiness and honour through the gracious Providence of God to enjoy a Fellowship for several years in that your goodly Seminary of all polite Literature wherein I hope several hearts are under Divine hewing and squaring for the service of God in his Temple During my continuance there I received many favours from you in those Academical preferments which I then enjoyed Your great love therein I cannot but gratefully acknowledge and constantly bear in minde having been greatly animated and encouraged to the discharge of those Employments by your aid and assistance Since that time it hath pleased the All-wise Majesty of heaven to place me as a Labourer though most unworthy in his Vineyard Most stately and magnificent is the Fabrick of God's house therein scituate yeilding admirable delight to such whom Free-Grace is vouchsafed to give spiritual eyes to discern it far surpassing the splendour of its ancient Type The Temple of Solomon which was once the wonder of the world Some spare hours from my constantly returning services I have through mercy enjoyed wherein to take some solitary turns among the beds of Spices and there to refresh my thoughts with the view of the corresponding Parallels After several retirements having taken some small survey thereof I conceived it my duty which I owe to your Foundation to present the first Essay of this my impolished draught thereof to your view earnestly craving of you to undertake the Patronage of your Incumbent in this work I confess I should have accosted you in the language of
vast Ocean of Learning perceive their own knowledg to be equally boundless with the natures of things which have no shoars now in our lapsed estate to terminate the Intellectual vision and therefore usually of all others are the most modest and sparing in their censures when as mean spirits that sit in little Cock-boats upon narrow Rivers can easily spy Banks on both sides on the right hand of spiritual mysteries and on the left of humane Learning being generally most confident of their own attainments and like shallow Brooks make the greatest pratling Noble minds that can engrave an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the golden Ring of Sciences are usually of the calm and milde temper of Archimedes 'T is for Doggs to bark and Swine to mire it when as generous spirits well ballanced in their Morals can trample upon aspersions as low things and count it a matter below a Heathen to return them But hoping that the excellency of the Sacred Mysteries lodged within these Palaces will attract all sober persons possessed with a serious frame of spirit to take delight in waiting at the posts of Wisdom and beholding the beauty of the King of Saints when held in his galleries while the Spikenard sendeth forth the smell thereof 2 Chro. 7.2 For such I desire to pray most ardently That as the glory of the Lord did in ancient times fill the Temple at its Dedication so the same Divine presence may constantly reside in the Temples of their hearts and give them radiant conceptions of these Divine Mysteries in the enjoyment of Gospel Ordinances where his Majesty holds sweet Communion with his people There was of old a Wall of separation intercepting between the soul and God but now through the blood of that glorious Sacrifice offered up once for all there is a way paved for us into the Holy of Holies A vail of Ceremonies once darkned the glorious light of Free Grace Cant. 2.9 but now 't is rent in sunder Christ of old stood behinde the Wall he look't through a window of the Temple and the Lattices of ancient Rites but now he sheweth his face more fully and more gloriously Then was the night of Ceremonies and Shaddows but now 't is spent Rom. 13.1 nay the dawning of the day hath opened its ruddy Countenance in a full view of Grace Erasm in Jerom. Tom 1. p. 35 The Sun of the Gospel hath long stood still in the Meridian on this famous day of our glorious Joshua who hath led his Church into the Land of Canaan and the Lord grant it may never go down till all his enemies are made his foot stool Of the old Temple we may say as our blessed Lord to his Disciples when viewing the stately stones thereof Arise Let us go hence for a greater person then Solomon is here a more glorious Temple is now made manifest coming down from God out of Heaven THE TEMPLE OF Solomon CHAP. I. The first Chapter containes the Proem or Porch to the main Body of this Treatise Wherein are exposed to view the famous Preparations for the Structure of Solomon's Temple DAvid being anointed King by Samuel the Prophet at Bethlehem and therefore secretly maligned and afterwards openly prosecuted by Saul fled in the time of his distress to the Prophet of God dwelling then at Najoth in Ramah and privately resided with him Sanctified afflictions 1 Sam. 19 18. enhance Spiritual Devotion which being managed by a divine and a holy Prophet many times produce according to the person's quality noble and heroick designs for the glory of God such a one probably suggested by Samuel was this Whereupon they consulted together at Najoth that when David came to the Kingdom he should remember his Vow in distress to build or at least to prepare all materials for the erecting of a glorious Temple for Gods name in the City of Jerusalem We find these good men laying heads and hearts close together in the contrivement of all things even to the very Porters that were to watch in the gates of the Temple and reckoning them up by their Genealogy in their several Villages 1 Chron. 9.22 To this Building we read that Samuel afterwards was a principal Benefactor and set down by name in the first Book of Chronicles Chap. 26 2â— Nay we find Saul the son of Kish not wanting in dedicating some Treasures to this house of God After them mention is made of Abner the Son of Ner the Captain of King Sauâ—'s Host and Joab the Son of Zerviah Captain of King David's Hosts good patterns for Souldiers nay the chief of the Fathers also and the Captains of thousands and hundreds all dedicating some of their spoils won in Battails to maintain the house of the Lord. But above all King David bears away the Crown in this sacred business bestowing vast and honourable gifts towards its lustre and beauty What this King did the Scripture doth largely enumerate and God most kindly and favourably accept 2 Sam. 24 24· 1. The first and main thing he did yea the groundwork of all was the Purchase of the place being the Lands and Possessions of Araunah the Jebusite at the particular direction of God himself by the mouth of the Prophet Gad. Happy that threshing-floor that was turned into an Altar to dedicate First-fruits to God Happy that Husbandman whose common field was turned into holy Inclosure and happy those Oxen that worn out in honest labour do at last dye Martyrs in holy flames and happy that Jebusite that 's converted into a true Israelite O happy that Mountain that once being a Fortress of the Lame and Blind Idols of the Pagan Canaanites shall become the Temple and Palace-Royal of Jehovah Jiereh 2 Sam. 5.6 8. the living and the seeing God Gen. 22.14 Isa 2.4 Mic. 4.3 2 Sam. 24.22 Those times are pronounced blessed when Swords shall be beaten into Plough-shares and Spears anvilled into Pruning-hooks But more happy sure are these when Plough-shares shall be turned into Fire-pans Pruning-hooks into Censers when Plough-boot and Cart-boot shal be consecrated Wood to burn upon Gods Holy Altar But did David serve God with that which cost him nothing No sure He paid a sufficient price even fifty shekels of silver which together with the succeeding sums that I may reduce to our English value it 's necessary to preface in a few words concerning the Hebrew Coins and their Divisions In brief then 20. Gerahs make a shekel 60 shekels one maneh or pound 50 manehs or 3000 shekels one Talent one hundred drams or Adarconims are equivalent to 60 shekels or one maneh or pound if you compare 1 Kin. 10.17 and 2 Chron. 9.16 together As to the shekel I 'le speak a little both to its figure and value and first as to the figure the chief face of it had inscribed about the Pot of Manna these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekel of Israel The second or reverse had Aaron's
Rod blossoming with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem the Holy For the weight and value Caspar Waserus and Edward Brerewood in their Treaties of this nature tell us according to their best inquiries that each shekel was in value proportionable to 2 s. 6 d. English and that it weighed about half an ounce Troy Hist p. 249. Sir Walter Raleigh sets a shekel at the rate of 2 s. 4 d. But I rely rather upon the learned Treatise of Mr. Greaves his Denarius who with the consent of the learned Primate of Ireland Dr. James Vsher Pag. 77. having exactly weighed several of them states it according to the English standard to be exactly 2 s. 5 d. onely according to which one Hebr. maneh of silver will be 7 l. 5 s. of our money One Talent will be 362 l. 10 s. which is 50 manehs or 3000 shekels Exod. 38.26 For if 603550 men be rated to pay half a shekel a piece then they paid 301775 shekels which is recounted to be one hundred Talents and 1775 shekels Ver. 25. So that 300000 shekels which the 600000 men paid is equal to one hundred Talents wherof each Talent contains three thousand shekels which number of shekels contained in one Talent seems also probable by the Brass mentioned v. 29. whereof there being not found fully 71 Talents Moses shews there were 70 Talents and two thousand four hundred shekels whereas if there had been full three thousand it had fill'd up the quantity of another Talent So that it seems there was above two thousand four hundred shekels in one Talent by this verse and exactly three thousand as appears by the former calculation One thing more I would speak to and that is the proportion of gold to silver which according to Plato Julius Pollux Bodinus Bornitius Villalpandus Brerewood and generally all learned Authors is accounted to be duodecupla or twelve times as much in value as the like quantity of silver Which although it hath now and then a little vatied according to the Standards of Princes or the scarcity of metals yet a twelfth-fold proportion is the generally received Opinion and Custome of most Nations according to which we shall rate our gold in these preparation-Offerings for the Temple So then according to this valuation of a shekel King David paid fifty shekels of silver for the threshing floor of Araunah li. s. d. 6 0 2 i. e. according to 2 s. 5 d. the shekel 6 l. 0 s. 2 d. Now whereas it 's said he paid six hundred shekels of gold we are to understand it of the whole Mountain of Moriah to build the Temple thereon 1 Chron. 21.25 which according to twelve-fold proportion is 870 l. of our money li s d 870 0 0 For it is not Adarconim but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shekels in the Hebr. text Now six hundred shekels of silver at 2 s. 5 d. the shekels arise to 72 l. 10 s. which increased by 12. gives the sum forementioned This then is the first thing which King David did to buy the place 1 Chron. 28.11 12 13. which at two payments came to 876 l. 0 s. 2 d. the whole 2. The second thing that David performed was the model of the Temple and all its Buildings received from God and given to his Son Solomon being the pattern of the Porch Houses Treasuries Upper-Chambers inner Parlors the place of the Mercy-Seat of the Courts of the House the Chambers round about the Treasuries of the house of God and the Treasuries of the dedicate things Of the Courses of the Priests the Vessels and the work of the service in the house of the Lord. 3. Thirdly he furnished his son with many rare and costly materials 1 Chron. 22.14 whereof for metals he first dedicated a hundred thousand Talents of gold Now one hundred thousand Talents of silver according to the forementioned rate of a shekel at 2 s. 5 d. arise to 36250000 li. of our money Which being twelve times increased according to the proportion of silver to gold will give the sum to be 435000000 li. of our Sterling money 4350000000 l. All this gold was for the Instruments of gold the Candlesticks Lamps Tables 1 Chron. 28.14 15 16 17 18. 1 Chron. 22.14 Flesh-hooks Bowls Cups and Basons as also for the Altar of Incense and the Chariot of Cherubims He set apart moreover a thousand thousand Talents or a million of silver which arises to 362500000 li. of our money wherewithall to make the instruments of silver even for Candlesticks Lamps Tables and Basons Besides this he provided Brass in abundance 362500000. C. 28. v. 15 17. 1 Chron. 22.3 1 Chron. 18.8 Ver. 10 11. even without weight some whereof was brought from Tibhath and Cun the Cities of Haderezer King of Zobah and therewith Solomon made the Brazen Sea and the Pillars and the Vessels of Brass He dedicated also Vessels of gold silver and brass that were sent him as a Present from the King of Hamath and those Treasures also which he brought from Edom Moab Ammon the Philistines and the Land of Amalek 1 Chron. 22.3 14. Moreover he gave Iron in abundance and that without weight for the Nails Doors of the Gates and their joynts As to precious stones we find him to have prepared Onyx stones and stones to be set and glistering stones and of divers colours nay all manner of precious stones 1 Chron. 29.2 C. 22.2 and Marble stones in abundance and hewn stones wrought by Masons that were strangers in Israel C. 22.4 2 Chron. 7.6 He provided also Cedar-trees in abundance He gave also many Instruments of Musick which he had made for the Levites therewith to praise the Lord. 4. Fourthly he appointed the Orders and Offices of the Priests and Levites in their courses of service for sacrifice and singing together with the stations of the Porters in their Watches at the several Gates of the Temple 2 Chron. c. 23. 24. 25. 5. Fifthly and lastly Besides all this out of his affection to the house of his God 2 Chron. 29.4 he gave even of his own proper goods three thousand Talents of the gold of Ophir which in sum results according to the former stated proportions to 13050000 li. of our Coin 13050000. li. Besides this he gave seven thousand Talents of refined silver to over-lay the Walls of the House withall which is equivalent to the sum of 2537500 li. of our money 2537500 li. After this grand mass of Metals and other Treasures given by himself alone He calls out to others to lend their helping hand saying And who then is willing to consecrate his service this day to the Lord 1 Chron. 29.5 6. Then the chief of the Fathers the Princes of the Tribes of Israel and the Captains of thousands and hundreds with the Rulers over the King's Work offered willingly this ensuing sum 21750000 li. First five
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
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
it seemes to have been an Instrument with ten strings On a Nebel with ten strings will I sing saies David yea it is called a ten-stringed Instrument by apposition distinctly from a Harp Psal 33.2 92.3 1 Ch. 15.21 3 Harps 3 Others are mentioned to have plaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Harps on Sheminith to excell This Harp or Kinnor one of the ancient Fathers resembles to the Greek letter Λ being an Instrument of wood whose strings ran along from the Basis of the Triangle and from one of the sides also Gen. 4.21 to the other much like those of Wales or Ireland which we call Harps at this day That they were plaid upon with the band is implied by the story of Jubal before the flood Pro. 30.28 when he is called the Father of all that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handle the Harp which word is expresly joyned with the actions of the hands metaphorically ascribed to the Spider by Solomon Wherefore it pleases Avenarius well to derive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transmutation of ν into θ. It seems this Instrument whatever the form were was composed but with eight strings in David's time For it is termed in this place of the Chronicles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super octochordis on the Kinnoroth Hasheminith on Sheminith as we translate it that is on Harps being eight stringed I know there be several who upon the citation of Josephus do conceive Antiq. l. 7. c. 10. p. 243. A. mihi that the Kinnors had ten Strings and were touched with a Plectrum or Bow and that the Nablia had twelve Strings and were plaid on with hands It is not for me to endeavour to put Josephus his words out of Tune in this his Lesson which others have learned from him by my scraping any longer upon these Instruments though sometimes the Ear of a stander-by may tolerably air the Lesson which is plaid as well as the Musician himself I do not suspect Josephus his Skill in Musick yet finding the strings of his Historical Harp crackt in many places and in some things dissonant to himself I am afraid his Copy is corrupt in this place upon the probabilities out of the Hebrew Texts before mentioned and confirmed by some Learned Authors as it is in many other places which might be evidenced at large But I shall herein submit my self to the Doctors in that Science and put a pause or stop to this particular and leaving our singing Levites in their Harmonious Consort let 's observe how the rest of the Levites Priests and Porters stood in their several Stations and Watches hearkning wondring at and praising their great Skill in that Coelestial and Spherical Mystery The Instruments which they used were some of them made of Firre 2 Sam. 6.5 1 King 10.12 others of Algum-Trees Of which Wood we have treated more largely in another place of this Temple-History The Times wherein this melodious Service was performed were in the Morning and Evening and generally in the time of sacrificing noting how acceptable their Sacrifices were to God and also that our prayers must be mixt with praises That it was done in time of Sacrifice appears by the Relation of the Work of Dedication in Solomon's days 2 Chron. 7.3 6. For when as Solomon offered the Levites waited with their Instruments of Musick and the time is expresly declared when they saw the fire come down from Heaven then they worshipped and praised the Lord saying For He is good for His Mercy endureth for ever Which Verse was the same that the Priests answered to by their Trumpets and the Levites arrayed in White Linnen 2 Chron. 5.12 13. having Cymbals Psalteries and Harps did sing unto most melodiously The place where they stood officiating in this Musical Employment was at the East-end of the Altar To which purpose 't is observable Ver. 13. that some of the Psalms are called Songs of Degrees upon the account of that place where they were sung and plaid to which some do think to be upon the 15 steps arising out of the great Court into the Priests Court at the Eastern Gate thereof But now as to the ancient Hebrew Songs we may even hang up our Harps upon the Willows not being able to tune them aright in a Land so strange and in an Age so remote from that of the flourishing state of the people of Israel in the Holy Country Onely give us leave to remember Zion while we do account their Antique yet no doubt excellent Songs as to the Metrical Composition among the Deperdita or things-lost as to our knowledge Although a Learned man Dr. Gomarus by name in his Lyra Davidis hath endeavoured in some measure to revive the knowledge of their Meters comparing David's Psalms with the Poems of Pindar and other Lyricks yet we must confess that what hath been yet spoken as to the composing part or fitting of their Songs to Instruments makes no more melody in the Ears of these latter Ages of the World then dumb Musick But as to their several Officers and Courses for this Solemn and excellent Service the Scripture hath left upon Record these following Intimations In the first place we read that they had three prime Officers Asaph Heman and Jeduthun for whom many of David's Psalms were penned probably for this end that they might skilfully fit them to the various Notes of their Vocal and Instrumental Musick and therefore are styled and directed some to the chief Musician some to the Sons of Korah some to Jeduthun and the like The Sons of these principal Musicians with their Brethren and near Kinsmen 1 Chron. 25.6 7. were disposed in a most exact and harmonious method containing 24 Courses in all of men that were cunning and well instructed in the Songs of the Lord. Each Course had 12 chief men and all the 24 Courses made up 288. and the whole number of all that belonged to the Song 1 Chron. 23.5 under the chief Masters of all the Courses set in order by David were 4000 2 Chron. 25.8 9. The 24 Courses had each their chief Officer and 11 more with him according to this Order by Lot Ward against Ward 1 Joseph the Son of Asaph 1 Chron. 25.2 9. 2 Gedaliah Son of Jeduthun v. 3 9. 3 Zaccur of Asaph v. 2 10. 4 Izri or Zeri of Jeduthun v. 3 11. 5 Nethaniah of Asaph v. 2 12. 6 Bukkiah of Heman v. 4 13. 7 Jesharelah or Asarelah of Asaph v. 2 14. 8 Jeshajah of Jeduthun v. 3 15. 9 Mattaniah of Heman v. 4 16. 10 Shimei v. 17. He was the Son of Jeduthun For though his name be omitted v. 3. where mention is made of Jeduthun's Sons yet that very verse tels us there were six of his Sons So that though but five Names are there recited yet his name is to be supplyed
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
and solemn work of Judgment among the people For they coming in and going out by set-numbers every week in 24 Courses did appear but once in 24 weeks at the Temple unless at the three grand Solemnities and so had leisure sufficient in their several Cities and Villages to teach the people the Laws of God to expound the Letter of the Moral Ceremonial and Judiciall Parts thereof and to judge finally in all matters of Controversie about those Laws and of their living according to or the disobeying of them Of the Izharites Chenaniah and his sons were for the outward business over Israel for Officers and Judges Ver. 29. saith the Text in the Book of Chronicles and moreover that Hashabiah and his Brethren Ver. 30. men of valour among the Hebronites 1700 were Officers among them of Israel on this side Jordan Westward in all businesses of the Lord and in the service of the King On the other side of Jordan Eastward was Jerijah chief among the Hebronites according to the Generation of his Fathers Ver. 31. in the 40th year of the Reign of King David who were found among the mighty men of Valour at Jazer of Gilead which was a City of the Levites in the Tribe of Gad. 1 Chron. 6.81 Of the Brethren of Jerijah men of valour there were 2700 chief Fathers whom King David made Rulers over the Reubenites Gadites and the half Tribe of Manasseh for every matter pertaining to God and affairs of the King So that we find by Record 1700 of the Linage of Hebron 1 Chron. 26.32 on the West of Jordan and 2700 on the East side of the same Line and Extraction whence may probably follow that the 1600 Judges yet remaining of the number of 6000 mentioned at first that they were of the Posterity of Izhar and were employed on the West side of Jordan which was the greatest part of the Land of Canaan and according to the proportion of nine Tribes a half in that Region had not so many as the two Tribes and half on the East of Jordan possibly because of its nearer vicinity to the Court and the Royal Residence and so needed not so many because of the conveniency of their Appeals unto Jerusalem it self As to their Office the comparing of two places of Scripture will manifest the great Dignity of their Employment and the large extent of their power In the first whereof God himself commands that in matters of difficulty if any strong Emergency did arise in Judgment between Blood and Blood Plea and Plea Stroke and Stroke being matters of controversie within their Gates they were appointed to go to the place which God should choose that is Jerusalem principally Deut. 17.8 c. and any of the Levitical Cities ordinarily where the Judges had their fixed residence and should come to the Priests the Levites who should determine in a Sentence of Judgment and the people were to stand to their Decisions which if any man presumptuously dared to decline that man was to be put to death and evil to be put away from Israel 2 Chron. 19.8 Ver. 10. Besides we read in the History of King Jehoshaphat that He did institute in Jerusalem Levites and Priests to hear and determine Causes for the Judgment of the Lord and for Controversies and charged them that what Cause soever did come before them between Blood and Blood Law and Commandement Statutes and Judgments that they should judicially admonish them not to trespass against the Lord. So that from these and other places it 's easie to collect that the Levites were Judges over Israel in the highest matters concerning Life or Estate or any other Controversie between man and man It being observed by sundry learned Writers that there was but one Court of Judicature among the Jews whereof the Levites were the Judges and the written Law of Moses was their Rule not according to the corrupt Innovations of the Church of Rome in erecting their Curia Christianitatis for the securing of Church-men in all their out-rages from secular power in this and in other Nations and digesting of those Dung-Carts full of Canonical Books distinct from the Civil Law or the Municipals of each Countrey enough by their burden to sink a thousand Asses into the River of Tyber But to proceed To these Levites did appertain the Records and Genealogies For of this Tribe were the Judges Lawyers Scribes Recorders Genealogists in all matters pertaining to the Administration of Justice Exposition of the Laws Writing out of the Copies of the Holy Books to be read in the Countrey-Synagogues the preservation of the Linage of their Tribes the determination of Cases and laying up the Rolls of the Records in relation to things Sacred and Civil either belonging to the King or any of the people Insomuch that the persons of the greatest rank and quality either for dignity of Office or Nobility of Person age excepting the Royal Race of the Tribe of Judah were of these For we find them to be High-Priests and chief Judges of the Land 1 Kin. 2.35 1 Chron. 27.5 1 Chron. 26.14 Generals of the Army such was Benajah the son of Jehojadah in the days of Solomon expresly called a chief Priest in the Book of Chronicles Lord High Treasurers of the Temple and Councellours of State to the King such was Zechariah one of the Porters of the Temple Nay to conclude they were the onely persons that preserved Learning and Knowledge in all the Arts and Sciences wherein those Ages were versed the Schools of the Prophets being under their Cognizance and Institution and particularly the Colledge at Jerusalem mentioned in the days of Josiah Insomuch that the wisdom of our Saxon and Norman Ancestors is highly to be honoured in that they first admitted the Bishops of the Province as skilled in the Laws of God to sit with the Earls of the Counties in their Tribunals to assist them in decision of Causes according to the Word especially such as were co-incident with the Laws of God even as Holy Ambrose in his 32d Epistle tells Valentinian the Emperour concerning Blessed Constantine Qui nullas leges ante pramisit sed liberum dedit Judicium Sacerdotibus which appears by Sir H. Spelman in his Glossary and his Treatise of Tithes and in the first Tome of his Counsels in Seldens Janus Anglorum and other his Pieces in Mr. Sadler's late notable piece of the Rights and Priviledges of the Kingdom and in many other both Antiquaries and Historians that touch the Saxon days The latter I mean the Norman Kings in giving the presidency of the Court of Chancery usually to a Bishop as being presumed to be a man of such Conscience and Knowledge in the Laws of God the Rules of Christian Piety and Policy the Laws of Nature and of Nations that matters appeaâ—able from the ordinary Courts of Justice might find there a speedy safe and righteous Issue It being a Sanctuary to persons
Conjecture and also help to fortifie it concerning their not being the chief High-Priests but as secondary assistant to 1 Chron. 6.9 10. and contemporary with the former Yet seeing Scripture terms them as lineally begotten one of another in an orderly way of Generation I shall not be peremptory but leave the Knot to be solved by abler Pens 6 Amariah the son of Azariah 1 Chron. 6.10 Ezra 7.3 who is expresly recorded to have been chief Priest in the dayes of King Jehoshaphat and to have been over the Jews in all matters of the Lord 2 Chron. 19.11 which some apprehend to be meant of his being of the Sanhedrin or Great Council at Jerusalem Part of his time was spent probably under the Reign of Asa likewise and that he continued in this Kings days for some time He is the same person probably who by Josephus and Nicephorus is called Joram and by the Hebrew Chronicle Jehojarib though transposed out of his due place especially since we read of one Jehoram at the Helm of the Priesthood in Jehoshaphat's time Now seeing this Joram is recounted by Josephus 2 Chron. 17.8 as the fourth from Zadok inclusively having omitted Johanan and Azariah the second The last if the fore-mentioned Conjecture should prove true concerning Johanan that he was the son of Abiathar and that the Line of Ithamar was re-introduced to their former dignity though not to the supreamest place might then possibly fall in contemporary with Ahimaaz and Azariah the first For many times as we have hinted we find two High-Priests coupled together though one of them had the greatest preheminence whereby Scripture and Josephus might be reduced to a tolerable agreement especially since there be some probable apprehensions that Azariah the second of that name in the Series of nomination might have officiated in the latter days of King Solomon according to the sense of Dr. Lightfoot in his Temple-Service Chap. 4. Sect. 2. Pag. 24 25. line 1 and 37. which assertion would prove very strange if he were the fourth in order from Zadok in the beginning of the Temple-Work in Solomon's days especially since Amariah who is expresly recorded to have been his Successour is definitively laid down in Scripture as we have said in the execution of his Office under the Rule and Dominion of Jehoshaphat the 4th King after Solomon there being about sixty one years from the last of Solomon's reign to the first of Jehoshaphat's To conclude then whereas it might be objected that Johanan and Azariah the second who are not produced by Josephus and others are distinctly mentioned in Scripture as begotten by the precedent and so to be termed their sons either we may imagine them to have been but of small duration in a successive Line or rather that they are so termed onely Jure Officii being indeed but Surrogates to the others with whom they were co-incident in time in several necessary cases seeing it is sufficiently known that those who were not natural sons are yet styled by that name upon account of their succession in the Government which will evidently appear by comparing together Matthew and Luke Mat. 1.12 Luk. 3.27 the two Evangelists and several other places of Scripture 7 Ahitub the Son of Amariah 1 Chron. 6.11 12. Ezra 7.2 who is called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Nicephorus plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who likewise expresly lays down the Character whereby to know him Niceph. Callist Eccl. Hist l. 2. c. 4. consonant to the Scripture it self that this is the very man that lived one hundred and thirty years and flew Godoliah that is in Scripture-Language Athaliah the Queen which name and story evidently points at Jehojadah the High-Priest Uncle to King Joash and is termed also by Petavius in his alleadged Chronicle Jejadah in distinct words being the same person doubtless who in that confused Chronicle is set the fourth in number and called Jehoahaz from whence Josephus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted who for his great care of the Temple and Worship of God and the wonderful Reformation effected in his days 1 Chron. 9.11 Neh. 11.11 is styled The Ruler of the House of God 8 Merajoth the son of Ahitub This person though omitted in the 1 Chron. 6.12 yet is particularly mentioned in 1 Chron. 9.11 and in Nehem. 11.11 Now if Ahitub before spoken of be indeed that Godly Jehojadah as it seems very probable then this Merajoth will prove to be the slain Zechariah or some Elder Brother of his who succeeded Ahitub in the latter days of Joash the King He is called by Nicephorus the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain for his Zeal to God which shews the corruption of his name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is also called Merajoth and was the same with Holy Zechary as is attested by the fore-cited Chronicle which places Jojadah and his two Sons Zechariah and Phedajah contemporary with Queen Athaliah and King Joash Josephus in his Greek Copy names these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jehojadah and his two sons Zechary and Phedajah who were slain at the Commandment of the King Selden's Copy of the Seder Olam Zuta places Jehosaphat Jehojadah and Phadea successively wherein admitting one transposition Jehojadah being placed first Jehosaphat may be put for Zachariah his Son expresly named in Petavius his Copy where the name of Jehosaphat is deficient it being common for one person to have two names among the Hebrews 9 Zadok the Son of Merajoth 1 Chron. 9.11 Nehem. 11.11 This High-Priest is styled by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Callistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the often-recited Chronicle in plain terms Zedekiah agreeing very near with our Zadok and is very probably the same man who was Father in Law to King Uzziah and did in such an eminent and zealous manner thrust his Son in Law out of the Temple 2 Chr. 26.20 when usurping the Priests Office and is called in the Text mentioning that Fact by his proper name Azariah the chief Priest but presently in the beginning of the twenty seventh Chapter is supposed to have his name altered by the Spirit of God and called Zadok from that his courage in an act of exemplary Justice and Righteousness and accordingly so recorded to after generations by this name of Zadok in the Babylonian Registers of Ezra the Scribe This very Fact is mentioned under the name of a second Azariah in Nicephorus the Patriarch's Catalogue Who is called by the Alexandrian Chronicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the annexion of another called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us that they lived under Athaliah and Joash which passage plainly carries in its very Forehead the corruption of that Author in placing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here viz. after Zadok who was the famous Jehojadah or Ahitub and
to the praecise time and punctuall place of the situation of each of these abominable Idols For if the Father had not so soulely praevaricaed his son probably had never felt the weight of the Loins of God's vengeance upon his Kingdom nor the lash of those divine Scorpions that in most righteous and just judgment whipt off ten Tribes at one blow from the Scepter of Judah in his daies whereof we now proceed to speak The state of the Temple under Rehoboam the second King after its Building A.M. 3029. This famous Fabrick stood in its beauty unspoiled of its Ornaments all the daies of Solomon notwithstanding the grand provocations of the divine Majesty 1 Chr. 11.17 cap. 12.1 and so persisted during the three first years of the reign of Rehoboam But having strengthned himself in the Kingdome he forsook the Law of the Lord and all Israël with him denoting to us That unsanctified prospeâ—ity to a carnall Spirit proves many times a sad Temptation to fearfull Apostacy But did not God also forsake Rehoboam yes surely For when he had idolatrously turned his back upon the Temple he beholds in his fifth year Ver. 2. Shishak King of Aegypt marching in the Van of a terrible Army towards Jerusalem probably incited by Jeroboam but certainly by God who under the reign of his Father had resided in Aegypt This potent adversary and his Wars Aut. Iudaic. lib. 8. cap. 4. Lib. 2. p. 127 Edit Paul Steph. A.M. 3026 Pag. 30. Argonaut l. 4. ad ve 272 Josephus peremptorily asserts to be falsly ascribed by Herodotus to Sesostus Concerning whom the latter Historian relates in his Euterpe that in Palaestina of Syria he himself saw stones inscribed with the memoriall of his Victoryes But I rather incline to the Judgment of the learned Primate of Ireland in his Scripture-Annals and Mr. John Greaves in his discourse of the Aegyptian Pyramids who comparing Manetho the Priest with the Scholiast of Apollonius Rhodius Africanus and Eusebius together doth fully agree with Scaliger that this Shishak is the same King called by them Sesochosis or Sesonchis and possibly the same which Josephus de bello Judaic l. 7. c. 18. calls Asochaeus telling us of his taking Ierusalem the same called by Herodstus Asychis reciting some of his Lawes lib. 2. and plainly called Sasyches and related as a famous Lawgiver by Diodorus lib. 1. p. 59. Edit H. Steph. Who came up to the holy City rifled the Temple 1 Kin. 14.26 2 Chr. 12.9 ver 10. and took away the Treasures of the House of the Lord together with the Shields of Gold which his Father Solomon had made In the room whereof Rehoboam was constrained to substitute brazen ones for the Guard to carry before him when he went up to the Temple This was the first plundering Bout which befell that stately piece in this Prince's daies Ver. 12. who having humbled himself lived the remnant of his life in the Sun-shine of peace having reigned seventeen years in Ierusalem at his decease Under Abijah the third King A.M. 3046 Nothing considerable did occurre in his three years reign in relation to the Temple But the Dedication of some Gold some Silver and Vessels of service to the House of God which were carried within its sacred Wals by Asa his godly Son and Successor 1 Kin. 15.15 A.M. 3049 Vnder Asa the fourth King 2 Chr. 24.3 5 It is recorded concerning this good King that he took away the Altars of strange Gods their high places brake down the Images and cut down their Groves among all the Cities of Iudah which was succeeded with serene daies of peace and quietness Nay his Legions in war were attended with fortunate Lawrels in the famous Battel managed against Zerah the Captain of the Arabian Troops as Sir Walter Raleigh excellently manifests him to be Hist of the World part 1 lib. 1. cap. 8. §. 10. †6. 2 Chr. 21.16 and not of the Aethiopians of Africa who came against him with a Million of men Whence we learn That prosperity both in peace and warr doth crown the heads of those Magistrates that promote the purity of God's Worship Asa the famous Conquerour upon admonition of Azariah the Prophet in the fifteenth year of his Rule and the third Month of the sacred year put away all the abominable Idols out of all his dominions 2 Chr. 15.8 and renewed the brazen Altar for Sacrifices in the Court of the Priests gathered all his People to Ierusalem and offered of their victorious spoiles seven hundred Oxen and seven thousand Sheep to the God of Battell At the same time he made a solemn Covenant between God and his People and commanded that whosoever would not seek the Lord should be put to death His Grand-Mother likewise he removed from being Queen of the Idol Beth-peor De diis Syris p. 160. Syntag 1. c. 5. Ver. 18. 2 Chr. 16.1 Anno Mundi 3064. 1 Kin. 15.18 2 Chr. 16.2 as some conceive stamping her Idol to pieces and burning it at the Brook Kidron He brought likewise the Silver Gold and Vessels into the House of God which himself and his Father had dedicated in that famous year of his Reformation In the thirty sixth year of his Kingdome since the revolt of the 10 Tribes but the 16th year of his Reigne as the reverend Primate observes in his Annals he presents all the Silver and Gold that was left in the Treasures of the House of the Lord unto Benhadad the King of Syria to bribe him to a breach of that League which he had contracted with his fatall Enemy Baasha the King of Israël Here we see that Sacriledge and Truce-breaking two enormous sins are linkt together But he that dares put his hand to the Robbing of God of his Temple-Treasures will not fear to be unjust to man as we behold sadly testified of this Prince who being reproved by Hanani the Seer sent from God added yet more sins to the former in putting the Prophet in prison and oppressing the People at the same time But from thenceforth God denounced War against him and In the thirty ninth year smote him in his feet and yet he added to seek to the Physitians and not to the Lord and died in the one and fourtieth year of his Reigne Take heed therefore of being hardned by holy mens sin as well as of despairing by the story of their falls It was no wonder to behold an Aegyptian King spoiling the Temple of God But for an Asa the Protector and Enricher of the Temple to commit such Aegyptian wickedness for a godly King to manifest such heinous impiety demonstrates the Instability of the best without God's manutenency who though not bound to preserve us alwayes from sin yet hath ingaged himself to punish it even in the Children of David when he threatned to visit their Transgressions with the rod Psal 89.32 and their Iniquity with stripes which is manifest
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
Lib. 1. Cap. 2. A. Gellius that defamed all the sober persons in Greece and Italy on purpose to extol his own dull apprehensions but was seasonably reproved by Herodes Atticus out of Epictetus where let him behold and blush at his censure Mean while let us consider that those Types which have some countenance from Scripture it self for their divine assignation but are not fully cleared up out of those sacred pages and yet seem in their own natures to bear some resemblance to and hold some proportion with the thing signified Satis est saies (c) Metaph. 80. p. 755. Calovius si detur convenientia in qua ratio Typi salvetur It 's sufficient if there be such an agreement as whereby the formality of a Type may be preserved The Types of old were the shells the typified matter the sweet kernel within So that as the fashion of the kernel is within such is the external forme of the shell without and accordingly we find it to have bin so in Types The ancient Types are frequently compared to shadows The Typified things then are the bodies from whence these shadows were projected or cast So that the Type is hinted by this similitude to have bin far inferiour to the body or substance from whence it was derived and yet herein we may find some dark similitude and resemblance of that body whereof it was a shadow For look even as a shadow gives the shape of a body sometimes in equal proportion according to the position of the light by means of which the shadow represents the intercepting body So did the Types some of them admirably delineate and effigiate the shape of spirituall things Besides shadows which attend upon bodies shew forth their motions either progressive or retrograde the inclining of the whole or the flexure of any member according to the various postures of the body it self or else are increased and diminished according to the various height of the luminary In like manner seeing Christ our mediatour is the glorious substance of both Law and Gospel we may observe that in the Law his back was upon the Jews Moses being admitted to behold the (d) Exod. 33.23 back-parts of God only standing in the dark and opacous shadow of the Ceremonies whereas in the Gospel we stand before the (e) 2 Cor. 4.6 face of Christ the light of the knowledge of the glory of God shining upon him directly and from his face upon us by reflection we being now removed from behind Christ out of those ancient shadows Our blessed Lord the Sun of righteousnesse began to arise in the Protevangelium or that antient promise given forth to Adam in Paradise and daily rose higher and higher in more clear emanations of light upon the hearts of the Patriarchs in fuller promises of his coming till at last he ascended up to the Just meridian when he appeared incarnate upon the earth and accordingly as the times dreâ— nigher to his apparition in the world in humane flesh so the shadows began more and more to decrease and the apprehenâ—ions of his incarnation to be more fully cleared up to their understanding Even as the higher the natural Sun gets towards the appointed elevation in his noone time glory so do the shadows of all bodies decrease in their stature Moreover the nearer they are in their position to the illuminating body the more strongly and brightly are they irradiated according to that Theoreme of Vitellio Omne corpus umbrosum puncto luminoso propinquius illuminatur ab illo puncto fortius corpore plus distante Optic l. 2. Theor. 22. Furthermore in this resemblance of Types to shadows if we observe the situation of the grosse and dark body we find the shadows sometimes cast ab ante before and sometimes à parte posticâ behind when the body is fixed and the luminary moveable In like manner we may speak allusively of the Jews as of old standing in the shadow that was cast from behind the Lord of glory we likewise have some shadows but they are cast ab ante from before his face as he is moving forward in his Kingdom of grace such are the two Sacraments For we behold his face in some measure reflecting on the state of his incarnation though palely represented in the layer of baptisme and ruddily in the wine of His supper The glory of his Divinity and Mystical headship in heaven lends us a shadow of his meritorious work in the Sacramental representations of his sufferings by the Symbols of his body and blood For in these Gospel daies there doth rarely or never appear any (a) Placauâ— de Typ p. 8. shadow of the Lord Jesus without and apart from his Mystical body the Church Therefore is it that we read of blessed Paul (b) Phil. 3.13 forgetting those things that are behind in the ancient shadows and reaching forth to the things the deep things of the Gospel that were before him in grace and above him in heaven In all Types there is some obscurity even as the proper notion of shadows lies in the absence of light from the place obscured by the interposing and eclipsing body wherefore the greater diligence is to be given in examining the various parts of the shadow with the lines of incidence as they fall from the substance that intercepts the light Moreover it is not extraneous to our purpose to observe that one and the same body may give forth many shadows varying in their appearance according to the differing postures of its own parts or of the whole body in general at different times or else in respect to the various aspect of the Luminary in its different altitudes or as the raies may be more or lesse refracted by the copiousness or the tenuity of vapours In like manner there may be various Types of the same spiritual (c) Col. 2.17 substance which is Christ There may be several rounds in the Typical ladder by which we ascend up into the knowledg of our Lord in the Gospel-firmament which doth far transcend and surpasse all the ancient shadows of him in the Law Wherefore as in all similitudes there is some dissonancy or disagreement from the things which they shadow forth to excuse them from identity So here we shall find great disproportions and dissimilitudes wherein the Evangelical substance doth far out-bid the legal shadows That we may proceed then Methodically in the examination of these ancient shadows so far forth as concerns the Temple the proper subject of this Treatise It being not the designe of this work in hand to launch forth into the vast Ocean of all the Mosaical and old Testament Types I shall first prove from holy Scripture that the Legal Ceremonies were shadows of Evangelical truths and afterward treat in some measure about the method and manner of our enquiries into these deep Mysteries laying down some Canons or rules as the Basis or foundation of our progresse As to the first particular if
to the true figure of his face and the exact proportion of his limbs but also the bulk crassitude and dimensions of every member In such a manner doth the Gospel expresse the Lord Jesus to his beloved Church even like a picture drawn to the life like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or looking glasse like an Image perfectly suited and symmetrically correspondent to its lively prototype Insomuch that when the day break of the Gospel began to appear then did the ancient Jewish (i) Cant. 2.17 4 6. shadows flee away as the Spouse doth joyfully expresse it at the approach of her endeared Lord and Saviour While the Church of God was confined to families she walked in the light of the seven Starrs only I mean the 7 precepts commonly so called of Noah and now and then enjoyed some created Starrs of revealed promises concerning the Messiah But when increased to the dimensions of a Nation she was a little more illuminated with the Jewish Moons At length the glorious light of heaven the Lord our righteousnesse did arise with healing under his wings and shined over the walls of Bethlehem irradiating the people of Jewry who before sate in (a) Luke 1.79 Mat. 4.16 darknesse and the Gentiles a farre off that walked in the shadow of death Who now do with open face behold as in a (b) 2 Cor. 3.18 glasse the glory of the Lord and are become the (c) 2 Cor. 3.3 Epistle of Christ written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depicted by the spirit of the living God in the fleshy Tables of the heart Nay in a word they do bear or set forth in open view the very (d) 1 Cor. 15.49 image of the heavenly Adam The period of all the ancient Ceremonies being fixed by our Lord upon the Crosse when he said (e) joh 19.30 IT IS FINISHED They were intombed in his grave and the seal of the best (f) Act. 15.24 council that ever was impressed upon the stone which was laid on the mouth of the Sepulchre and afterwards confirmed by the (g) Tertullian Contr. Indaeos Tom. 1. Origen Cont. Cels Cantabr p. 261. Cyprian Contra Indaeos ad Quirin p. 29. Edit Bas 1530 c. ancient Fathers and all the Christian worthies of the Church in their several generations By these and many other testimonies the grounds of our former assertion may be evidently perceived viz. That Gospel truths were of old typified by the Jewish Ceremonies Concerning the divine meaning whereof I shall endeavour to inquire with all sobriety according to these succeeding Rules or Canons which contain the second thing proposed for our discourse by way of introduction to the main design The hints of some things therein contained I do thankfully acknowledge as insinuated by the learned Placeus in the fore-touched place The first rule then for the finding out the nature of Types or for the Examination of such as are generally supposed to be so is this That when Scripture it self doth expresly pronounce and consequently determine such a person or thing under the old Law to be a Type signe or shadow of some Gospel-truth Then are we safe and free from error and may proceed with comfort in our way towards the Temple having the unâ—rring conduct of the holy Spirit Secondly when any person or matter in the old Testament is accommodated to some spiritual subject in way of strong allusion by the pen-men of the new Testament then may we safely conclude especially if the allusion be frequent that there was something Typically designed in that thing by the spirit of God in the old Testament although the Scripture do not in so many terms or words set down that this of the Gospel is the antitype of the other in the Law Thirdly when there can be none or small satisfaction given in point of reason for the exhibition of or the narration had concerning such or such a piece under the old Testament but what may be more clearly evinced and deduced from the Mystical signification of its Typical nature in Relation to an Evangelical object which being once hinted the understanding of a sober inquirer begins to have bright satisfactory apprehensions concerning the intendment of such a relation and the truth laid up in it Then may such a thing strengthened with such good probability I hope without any necessity of a censure be construed under the nature and notion of a Type Fourthly when there proves some admirable Analogy or Proportion either Moral Historical Physical or Theological interceding betwixt two things deeply suspected by the generality of the Learned and Holy all along since the time of Christ to have a mutual relation of Typical concernment between them one whereof is mentioned in the old the other in the new Testament with some light glance toward that in the old I hope we may then also so it be with due moderation not fearing rigid asterisms in the margin give to such an ancient person or thing the name of a Type especially since grave and sober men in several ages have cast in their concurrent testimony into that interpretation Fifthly When there is some excellent attribute ascribed to a person or matter under the old Law which according to the meer history or bare letter of its relation cannot either natively or tropically find any clear conveniency or agreement with it but yet will most properly and pertinenly becoincident with some spiritual person or truth in the new Testament Psal 89.4 36. when it is explained and opened as for example The Throne of Solomon is promised to be eternal which did neither agree with Solomon personally nor his posterity they being cast out of the Royal seat above 2000 years ago So that it cannot be applied to Solomon but Typically as being a peaceable King for a great while but to Jesus Christ onely really of whose (a) Dan. 3.44 kingdome there shall be no end In this case there will be no need to write Type over the head of such a thing the matter is obvious and clear enough that we may without hesitation insert it among the rest of its kindred Sixthly and Lastly When the holy Sctipture doth plainly nominate some noble or sacred person of old or some grand material of the Tabernacle or Temple as Typically significant of divine persons or things under the new Testament we may then proceed to inquire into the particular actions of such persons especially such as were of publick concernment or into the various parcels and pieces inscriptions ornaments or other appendixes of such grand material whether or no there may not be found in them some consanguinity with the more large and sumptuous utensill and whether according to its degree and quality it may not bear an harmonious part in the consort of Typical musick or whether the blood-Royal of a Type may not runne in the Capillary veins of lesser implements as flowing out of the vena cava of the
spring out of the earth and righteousnesse look down from heaven Solomon then was the (d) Act. 7.47 Architect of that antient and famous Temple But behold a (e) Luk. 11.31 greater then Solomon is here the true Iedidiah or beloved of the Lord who coements the living stones of his Church together with his own blood It hath bin usual of old at the building of some famous Palace or Cathedral that the Royal Founder should lay the first stone with his own hands having his own name engraven on it It 's lost time to humor a Jewish fancy in determining the truth or falshood of a Rabbinical Relation that King Solomon did (f) Shâ—ringham in Joma p. 106. insculp the Tetragrammaton or the unspeakable name of Johovah upon the first stone laid in the foundation of the Temple But this I am sure of that the Father of mercies acquaints us in one place by an holy (g) Isa 28.16 Prophet that he himself layed in Zion for a foundation a stone a tryed stone a precious corner-stone a sure foundation which the Apostle Peter assures us was no other then Christ himself as I shall manifest hereafter Concerning whom under the name of an Angel the Lord is pleased to charge his people by Moses in these words Beware of him and obey his voice provoke him not For he will not pardon your transgressions (h) Exod. 23.21 for MY NAME is in him We read concerning David that he gave to Solomon his son the pattern of this house with an example of all the choise accoutrements In like manner our Lord and Saviour under the Type of Solomon being called the (i) 2 Sam. 7.13 14. Son of God elsewhere from his own holy mouth assures us that the work which he had to do (k) Joh. 5.36 13 3. he received of his Father So that as Nathan was sent of a message from God to acquaint David that his son Solomon should build a house for the name of his divine Majesty and that his sons Kingdome should be establisht for ever parallel to another place in the Psalmist assuring us that his throne should (l) Psal 89.29 endure as the dayes of heaven Even so doth the Prophet Zachary inform us in the name of the Father concerning that man whose name is the (m) Zach. 6.12 Branch that He should build the Temple of the Lord that is the spiritual Temple of his Church Wherefore our blessed Lord when compared with Moses is preferred before him as being the Son of God and is reputed faithful as a Son over his own house whose (n) Heb. 3.6 house are we if we hold fast our confidence c. to the end But before I conclude this present Section I shall endeavour to compare our blessed Saviour with Solomon as the Temple builder in several respects First As Solomon prepared many costly materials buying them of the Tyrians Sidonians Arabians and other Nations So did our Lord redeem or buy anew his living stones for the materials of his spiritual Temple out of every (a) Rev. 5.9 kindred Tongue and Nation Secondly As Solomon imployed many skilful and laborious Artists both of the Children of Israel as well as of Phoenicians and of the Aegyptians as 't is related by Eusebius So did Christ our blessed Lord imploy in antient times many Priests and holy Prophets of the Jewish Nation to gather in the people of those times to the knowledge of his truth Afterward upon his Ascention or Coronation day he instituted and gave forth likewise Apostles Evangelists Pastors and Teachers (b) Eph. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the edifying or building up of the Church which is his body unto the day of glory Thirdly Solomon did not only procure and hire these fit persons to carry on the work but he proceeded actually to the building and compleating that famous House at Jerusalem so doth our holy Saviour by the instrumentality of those his faithful Labourers imployed by him constantly manage this great design of finishing his sacred Temple For as the workmen of Solomon did hew down Cedars Fir-trees and Algum-Trees in Lebanon for the service of the Temple and caused them to be brought in flores by water to Joppa and thence to Jerusalem So doth our Lord imploy such as shall (c) Hos 6.5 hew his people and take off the ruggedness of their dispositions workmen of John the Baptists temper that need not be to ashamed when they (d) Mat. 3.10 come with the Axe of conviction and lay it to the root of the tree He uses in this excellent work some Boanerges's Sons of Thunder to hew down the chosen and marke trees of election out of Lebanon the proud mountainous and rocky Lebanon of nature out of the Mountains of self-conceit pride natural righteousnesse or liberty of will falsely so conceived to close with divine proffers of mercy without an immediate power from above of civility also and common morality In this manner doth learned Jerom seem to apply two places of the Psalmist where wicked men for their lofty pride are compared to the Cedars of Lebanon In (e) Psal 37.35 one place where we read a green bay tree the text of Jerom runs thus (f) Tom. 8. Edit Erasmi Lugd. 1530. pag. 36. Vidi impium superexaltatum elevatum sicut Cedros Libani I have seen the wicked exceedingly exalted and lifted up like the Cedars of Lebanon The other place is that where the (g) Psal 29.5 voice of the Lord is said to break the Cedars yea the Lord breaketh the Cedars of Lebanon Both which are hinted by him in his (h) Tom. 5. p. 277. Comment upon the 60 of Esay In so much that our blessed Lord seems most sweetly to say to his Church upon this account if leave may be granted to allusions (i) Cant. 4.8 Come with me from Lebanon my spouse with me from Lebanon for the (k) Cant. 1.17 beams of our house are of Cedar and our rafters of Firre Such as being cut down out of the proud and towring mountains of nature by the Axe of the Law were brought in flores of repentance to Joppa indulge the continuation of the Allegory it being a place famous for this that one of the first Gospel-miracles (l) Act. 9.36 c. which Peter did was performed there Nay the choise evidence of the vocation of the Gentiles into the fellowship of the Mystical Church was here exhibited unto (m) Act. 10.11 c. Peter in a trance where he received from God in a Vision a Sheet let down from heaven filled with all sorts of living Creatures some whereof were unclean according to the antient Law and institution of Moses Peter being thereby taught that the unclean Gentiles were now also to be taken up to heaven as that (n) V. 16. Sheet was in that divine Vision Furthermore as to these our workmens proceeding in their Temple-labours
As we read that all the stones of the Temple were wrought with Iron tools by the Art of Masonry before they were brought and laid in order and coemented together in the walls of that sacred House In like manner the stones of the spiritual building are hewn and squared by the Preaching of the Law which as the Apostle tells us is a (a) Gal. 3.24 School-master unto Christ to fit and prepare us for the heavenly (b) 2 King 22.14 Colledge at the Temple If we shall accept it for a Type of heaven as sometimes it is then may we learn that as the Stones and Timber were compleatly fitted to fall into their several places without noise of Tools and Instruments even so in this life doth the Gospel-Ministery fit and prepare the Saints for that Celestial place (c) Rev. 21.4 where sorrow and crying shall be heard no more If we shall understand by the Temple the worship of the Gospel as Scripture doth frequently insinuate this preparative work for the Temple-buildings may possibly shadow forth and allude to the Spirit of Bondage preceding the spirit of Adoption For our blessed Saviour hath sent forth not only hewers with rough garments like John Baptist Elijah to prepare but some workmen of the temper and strain of Barnabas also like so many sons of consolation to strengthen and joyn the stones together in the spiritual building with the coement of Faith Love and Joy So that as the word of God is compared to an hammer by the Prophet (d) Ier. 23.29 Jeremy to break in pieces rugged hearts So likewise we find workmen at a gentle peaceable and quiet businesse laying Judgment to the (e) Isai 28.17 line and righteousnesse to the Plummet that the stones of the Temple may be said in an erect in an even and regular forme since we hear of the (f) Psal 19.4 line of the Apostles doctrine which is gone out through the whole World Fourthly As King Solomon did solemnly appoint in a set frame and orderly method the 24 courses of the Priests for their several services together with the duties of the Levites in their various Charge for a most noble end even to praise God and to Minister before the Priests accordingly as the (g) 2 Chron. 8.14 work of every day required instituting likewise the Porters according to their Courses to watch at every Gate so hath our blessed Lord and Saviour ordered by divine institution the several spiritual Ordinances in his Church According to which every Saint is appointed in his station to worship the Father in spirit and in truth seeing he is faithful in all his house beyond Moses the Law-giver of the antient Israelites Fifthly As King Solomon did in most stately and pompous manner performe the various rites of the dedication of this most famous and splendid Structure at Jerusalem Even so the blessed Lord of life and Saviour of the world ascending up on high (h) Psal 68.81 gave gifts unto men sending down his most holy spirit in the form (i) Act. 2.1 2 3. of Cloven tongues noting the variety of Languages wherewith they should be miraculously indued and the various Nations to which they should be sent as likewise under the shape repreentation of fire noting the fervency of zeal and the illumination of knowledge wherewith they should shine throughout the World at that time sitting upon the Apostles and Disciples assembled together in one place at Jerusalem By which plenary manifestation of the Spirit they were consecrated anointed and initiated into the several glorious Evangelical Offices to be then undertaken by them and discharged in the Primitive Church Sixthly and Lastly This glorious King conversed in this Stately and Famous House for many years together taking great delight in the Sacrifices and solemn worship of his God So doth the Lord Jesus the Pramer and builder of the spiritual Temple take wonderful solace in his Gospel-Church continually walking in the midst of his (k) Reu. 2.1 seven Golden Candlesticks Yet herein we must observe that though King Solomon declined in his latter dayes to shew that he was but a man although a most glorious and admirable Type of Jesus Christ Yet herein our blessed Lord as he did farre out-bid all other prefigurations of himself so also this personal Type of King Solomon in this particular that he never forsaketh the assemblies of his Saints but is alwayes (a) Mat. 18.20 in the midst of them For whom he once loveth (b) Ioh. 13.1 he loveth unto the end or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some expound it even to the death Nay continuing his love beyond the term and period of his meritorious passion he hath graciously promised to be (c) Mat. 28.20 with them alway even to the end of the World Hitherto let it suffice to have treated thus largely concerning the prefatory matters respecting the Time Place and Architect of the Temple Now I shall proceed to the main design in the 6 following Sections according to the method which I have before laid down not without most humble imploration of divine aid and assistance to be yeilded and afforded to me in the further prosecution of these abstruse and profound Mysteries craving moreover a gentle and favourable connivence and remission of my failings by all serene spirits who possibly may please to converse with these so rude and impolite discourses SECT I. Concerning the Mysteries af the Covered Temple and it s included Rooms AS to the management of this present Section I shall crave leave to treat in the first place of the Mystical significations of the Temple in general and afterward to descend to the most material particulars of the covered Building whereof it may be requisite to discourse more largely In general the holy Scriptures do frequently insinuate the Typification of three things by the Temple when taken in a more laxe and ample signification as for example Our blessed Lord himself personally considered Secondly the Church or body of Christ mystical And thirdly every Saint also in particular At least I hope it may be safely said that the sacred writings do in all these 3 respects frequently allude to the antient Temple of Solomon it being no unusual thing for the self same Type to hint at various Mysteries under the Gospel as may more amply and evidently appear out of the divine pages of Scripture by this ensuing discourse 1. Some would have the Temple in general to prefigure and Typifie the blessed body of our Lord and Saviour grounding their apprehension upon that famous place where our Lord speaking concerning the destruction of the Temple in three dayes is interpreted by the Evangelist John who was the beloved Disciple and lay in his bosome (d) Ioh. 2.19 21. to have meant it of his own body Upon which account Tertullian (e) Hieron in Script Ecclesiastic Edit Erasm Ludg. 1530. Tom. 1. p. 287. who lived under the
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
(i) Luk. 2.27 Simeon and (k) Ver. 38. Anna with Mary the Mother of our Lord according to the flesh where do they meet with Christ but in this holy place The two former having bin long expectants and waiters for the consolation of Israel at last found Him whom their souls loved when presented before the Lord in his Temple The Virgin Mary likewise having sorrowfully sought him in other places for three daies together at last met with him in the (l) Ver. 46. Temple doing his Father's businesse He that was the (m) Hag. 2.7 desire of all Nations through whom alone both Jews and Gentiles can expect restauration to the favour of God would then more fully performe the promises of the new Covenant of grace to his people when he should (n) Mal. 3.1 come into his Temple The Dove-like spouse finds her safest and sweetest repose in the (o) Cant. 2.14 Clefts of this rock in the secret places of the staires of the Temple-Tower Nay the Sparrows and Swallows of the Gentiles who formerly were (a) Eph. 2.12 without Christ and without God in the World have now found an house yea and nests for themselves where they may lay their (b) Psal 84.3 young even thine Altars O Lord of Hosts our God and our King The kingdome of heaven from a graine of mustard-seed is shott up into a (c) Luk. 13.19 great tree so that those birds which formerly lived according to the course of this World according to the (d) Eph. 2.2 Prince of the power of the aire do now lodge and sing in its branches But to retreat to the former Metaphor This is the noble stone of the corner unto which the Church and all its particular members are fastned by the cement of Faith and Love The union whereof is undiscernable by common and carnal eyes not unlike the stones of the Typical Temple which Josephus reports to have bin so admirably laid and fastned with such rare artifice that the junctures could not be perceived as if the whole building had bin made one intire stone and that not unlike to the Helio-Selenus a precious stone mentioned by (e) Art Mirab. l. 4. c. 45. p. 694. Gregory of Tholouze that shews the Synod or Conjunction of the two great luminaries the Sun and the Moon Christ the Sun of righteousnesse and the Church the Moon of the Gospel-heavens Whosoever then erres in respect of this (f) 1 Cor. 3.10.11 c. foundation stone must of necessity erre likewise most grossely in the whole super-structure We may observe then that the builders of this World who own an other Head laying aside this Corner-stone do consequently erre in the deep and profound doctrine of election seeing we are (g) Eph. 1.5 predestinated unto the adoption of Children by Jesus Christ The foundation of God remaineth sure having this seal (h) 2 Tim. 2.19 THE LORD KNOWETH who are his even that such who name the name of Christ should depart from iniquity Those will erre also in the doctrine of Baptism seeing we are to be (i) Act. 19.5 baptized in the name of the Lord Jesus They will erre further in the doctrine of holy and spiritual-good works which flow only from the principle of a new nature united unto Christ by Faith For (k) Joh. 15.5 without him we can do nothing They erre likewise in the doctrine of the Resurrection For this is the belief that we are to hold firmely and inviolably that if [l] Rom. 6.8 c. we be dead with Christ we shall also live with him who will [m] Joh. 6.40 54. raise us up at the last day Finally such will erre in the excellent doctrine of eternal salvation For it is [n] Act. 15.11 through the grace of the Lord Jesus that we shall be saved The Mysteries of the body of the Covered Building called The Temple in a strict sense HAving finished the inquiry about the Foundation in some measure in the foregoing discourse It is high time now to work upon the Body of the Temple it self or the covered building which was extant above ground endeavouring with all sobriety and submission to search out the mysteries contained within those famous walls Concerning which I shall crave leave to speak a few words in general and afterward descend to treat of the three particular parts included in it The immensity of the Divine Essence and the most radiant excellency of Gods glorious Majesty which no creature can behold in its full purity and live cannot be contained and immured within (a) Act. 17.24 Temples made with hands Wherefore it is observable that holy John relates that he saw (b) Rev. 21.22 no Temple in the new and heavenly Jerusalem that is above For the LORD GOD Almighty and the Lamb are the Temple of it Yet it was his own good and holy pleasure that (c) Act. 7.47 Solomon should build him an House wherein as to his manifestative presence he was resolved to dwell more especially among the Children of Israel his chosen people In these Gospel-dayes under which we live through divine goodnesse when the worship of God is farre more spiritual though his Majesty hath not appointed a peculiar City wherein to place his name yet is it not unlawful even in these times but very commendable and useful to erect material Temples wherein the solemnities of Gospel-Ordinances may be celebrated and the congregations of his faithful people may more commodiously meet together Without which persons you read the words of (d) Comment in Act. 17. part 2. p. 31. Streso being there assembled they have no more holinesse in them than a Court or Palace neither is the (e) Joh. 4.21 c. Prayer or the Congregation lesse holy though convented together in a field than in such a building if necessity should so require Of old indeed (f) Mat. 23.17 the gold was sanctified by the Temple and the (g) Ver. 19. gift by the Altar But now ' its the (h) 1 Pet. 1.7 gold of Faith and (i) Heb. 13.15 the Sacrifice of Praise which must sanctifie the Temple If so be there is any metaphorical or (k) Mede's holinesse of Churches p. 46. relative holinesse which may safely and without danger be ascribed to it Especially at such a time when the cloud of Gods gracious and evangelical presence shall fill the Tabernacle where his Saints and people are assembled in his name and fear But as to the antient Temple there is no scruple or doubt to be made of a degree of sanctity formerly attending it different from that of ours wherein we meet for the management of divine services Though for certain we ought to conceive so candidly and charitably of all men that bear the honourable name of Christians that there can scarce be a person found so stupid and senselesse as to think that there was any real inherent holinesse in those beautiful
stones of King Solomon's building It being most absurd and irrational to place so divine a quality in Subjects inanimate and artificial But if we understand the holinesse to be ascribed to it upon the account and under the notion of consecration as things or persons which are separated from profane or civil use and dedicated to God we may then safely allow of that famous place that it was in the most solemne splendid and heroick manner imaginable devolved over to Gods holy Majesty by King Solomon If again we shall consider that place as which God himself did choose and pick out from among all the dwellings of Jacob to be the (l) 1 Chron. 28.2 Psal 99.5 132 7. Lam. 2.1 footstool of his holy presence among his people and in which he was pleased to dwell for many generations smelling a savour of rest in their sacrifices and delighting in communion with them so long as they kept up the beauty and lustre of his divine worship If we consider moreover that this was the very place whither (m) Psal 122.4 the tribes went up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord three times in the year and that there the choisest and most fragrant flowers of legal worship did smell most sweetly even in the Courts of that most famous building We may safely hence apply to it the words of holy Jacob concerning Bethel (n) Gen. 38.17 This was none other then the house of God this was the gate of Heaven Finally when we seriously call to mind the admirable divine Mysteries which were engraven upon its stones enammelled upon its gold carved in its Cedar infolded within its doors retired behind its veils and laid up in its most holy Ark we must not we cannot but break forth into solemn and joyful songs of its praise Seeing that this Mountain of holiness was not only (a) Psal 48.1 2. beautiful for situation the joy of the whole Earth but that God himself was also known for a refuge within her stately Palaces and sacred Chambers The divine signification whereof I shall proceed to explain with all submissive reverence and adoration of the Divine Majesty residing within those Mystical walls most ardently imploring that (b) Dan. 2.28 29 47. God of gods and Lord of Kings who is the onely revealer of secrets to cause the (c) Act. 9.18 scales of ignorance to fall from the eyes of my understanding and to grant me graciously the visions of truth within his Sanctuary The covered body of this Sacred Building I shall then proceed to treat of in its three members or divisions following 1. The Porch 2. The Sanctuary or holy place 3. The Oracle or holy of holies Of each in their distinct order Concerning the Mysteries of the stately Porch of the Temple BY the Porch is to be understood that stately forefront of the Temple which sacred mount Olivet and the Eastern parts of the World The situation whereof toward the East was therefore injoyned by God as (d) Molin de Altar Sacrif p. 94. some apprehend to distinguish the Jews from the manners and customes of the Heathens whose Temples generally were so built that the Adyta or more sacred and inward parts where their idols stood were in the East end of their buildings and the entrances or gates were westward that their Gods might appear to them as arising out of the East and therefore the Prophet Ezekiel receiving a vision of the Idolaters in his daies beheld 25 men (e) Ezek. 8.16 with their backs toward the Temple of the Lord and their faces toward the East worshipping the rising-Sun Hence is it that the Christians of old did worship toward the East not in imitation of the Heathens whom they abhorred but in hatred to the Jews their other fatal enemies who constantly worshipped towards the West according to the site of the Mosaical Tabernacle and of this Temple of Solomon But to enlarge upon this point any further I shall deferre till I am arrived to the East gates of the Courts of the Temple whereof in their due place hereafter As to the Mystical signification of this present part of the building now before us The holy Scripture doth no where inlighten us in distinct and expresse termes we must herein therefore speak only by permission and allusion not willing to passe it over in silence because of its Connexion to the Sanctuary and upon the account of its extraordinary magnificence being a grand Ornament to the whole building For if the Sanctuary which I shall endeavour to clear up in the next place did signifie the Church of Christ and Gospel-communion with God in his holy Ordinances then may this part of the edifice as yielding admission into the Sanctuary be expounded according the 6th Canon before-mentioned of some Gospel excellencies For as much then as the Porch gave accesse to those that were to enter into the Sanctuary or Holy place who were all to passe through this previous building which was set before the other We may thence learn that men ought not rashly and rudely to rush and presse into participation in divine Ordinances but must be stopt a while by the intermediation of a Porch for the preparation and setting their hearts in frame for such holy communion We read of a mysterious Inscription upon the Gates of the Delphian Temple situated under the famous Hill (a) Heliodor Aethiopic l. 2. p. 106. Edit Franc. 1631. 8o. Parnassus in the Country of Phocis in Greece mentioned by Plutarch in a distinct Commentary upon it Where after the recension of 7 several opinions concerning that famous EI. He fixes at last upon this definitive sentence of Ammonius (b) Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit Hen. Steph. 1572. moral Vol. 1. p. 697. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the self-sufficient compellation and denomination of GOD which together with the word settles in the minde of the pronouncer a true notion of the power of God c. After a few words he goes on to tell us that those that use it do attribute a true unerring and sole appellation of essence competent to him alone For there is nothing of essence really to be ascribed to us Which together with many admirable and divine passages concerning the fluid nature of man and the stable and unchangeable essence of God gives a rise for a conception that the ancient Heathens before the World was totally involved in the mists of darknesse and stupid idolatry did retain some memorials of the Revelation †Dickins Delph Phaen. p. 97. of Gods name to Moses in that famous place of Exodus where the Lord commanded him to tell the Israelites that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Exod. 3.14 I am that I am c. had sent him to them Ehejeh or as Plutarch afterwards calls him d 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 Iejus as the one and onely God (e) Plut. ibid. p. 699. Besides this Title at Delphos There was antiently likewise at the * Porphyr de abstin l. 2. p. 155. Temple Epidaurus an inscription in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to this fragrant Temple hastes in vain Who doth not in his breast chast flames maintain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's Chastity befitting a Temple saith Porphyry in that place when our thoughts are onely exercised and busied about holy matters But whether or no there were any such like inscription on the front of this famous Porch of the Temple though I am not able to resolve by reason of Scripture-silence where as Josephus relates of pillars standing in one of the walls of the Temple in latter ages of 3 cubits high ingraven with certain letters declaring (e) De bell Judaic l. 6. cap. 6. sec Ruffin p. 916. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no stranger might be admitted within that holy place Yet this I am sure of that the counsel of Paul is most safe and wholesome that he that cometh to God and draweth nigh in a way of holy worship (f) Heb. 11.6 should believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that HE IS and that he is a rewarder of them that diligently seek him Whether no the antient Temple had any such inscription of an Ehejeh upon it or not to bring to mind the unutterable essence of God whose face they sought that drew nigh to him in his sacred services it is not much material seeing now it is not in the mountain of Samaria not in Jerusalem that God will be worshipped but we must endeavour to preserve the memorials of his fear and the indelible Characters of his infinite essence upon our hearts when we come to worship him in spirit and truth For the (a) Joh. 4.23 Father now under the Gospel seeketh such to worship him We must remember to cast a watchful eye upon the (b) Eccl. 5.1 feet of our affections before we approach to the house of God and seriously consider whether we have taken straight steps in the paths of his commandements and whether they are set in due order and cleansed (c) 2 Chr. 30.19 according to the preparation of the Sanctuary For we must (d) Heb. 10.22 draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water viz. our conversations cleansed with the water of the spirit in the laver of (e) Tit. 3.5 regeneration as the antient Priests of the Temple did wash their bodies in the water of the brazen-sea that stood in the inward Court before they entred the Sanctuary to officiate in their sacred functions We are to observe further that there were several steps by which they were to ascend into this Porch before they could enter the holy place to shew the divine elevation of the souls of spiritual worshippers even as Jacobs ladder had several rundles which the ascending Angels were to climb before they could arrive (f) Gen. 28.13 near to God who stood at the top thereof in that mysticall Vision In like manner in respect to our drawing nigh to God in divine worship Soul-exalting humiliation deep and serious Meditation searching Examination self-judging condemnation by reason of our infinite unworthinesse to converse with so holy a Majesty together with ardent Ejaculations of our hearts in prayer toward heaven his holy place are the several steps by which we mount up into the Porch of Praeparation that gives us admission into fellowship and communion with God in his Sanctuary-worship We read concerning Peter and John (g) Act. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ascended or went up to the Temple at the hour of prayer grant leave to an allusion thereby to shadow forth the elevation and lifting up of our minds in the heavenly Climax or Scale of praeparation for the spiritual worship of his Majesty in the assembly of his Saints These Stairs or steps in their extent from North to South were of sufficient length to admit many Priests in a joynt ascension up to the Porch and so into the Sanctuary if the occasional Service did so require as at the time (h) 2 Chr. 26.17 of King Uzziah's intrusion into the Priestly function we read of the High-Priest and fourscore of the inferiour at once with the King at the Incense Altar The convenient copiousnesse of which Ascent may hint to us that in Gospel daies many with the voice of gladnesse shall say one to another Let us (i) Ps 122.1 go yea (k) Isa 2.3 let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us of his waies and we will walk in his Paths Which places together with many other in Scripture may reflect upon all the spacious and stately ascents at the severall Gates of the Courts and of the Mount Moriah itself where the legall Services were performed This Porch into which we have now brought our devout Reader is generally conceived to have been open and without doores on all sides on which it was not annexed to the body of the Temple possibly intimating to us the open-heartednesse of God's Grace and Mercy under the Gospel the freenesse of his Goodnesse inviting all poor distressed Sinners to draw nigh to Him so be it they make their addresses in a holy and pure Evangelicall manner For (l) Prov. 9.1 c. Wisdom hath hewen out her seven Pillars hath built her House hath slain her Beasts hath mingled her Wine and furnished her Table of Shew-bread within the Sanctuary hath sent forth her maidens of honour the Virgin-Embassadours of her pleasure to cry with a loud voice Whoso is simple let him turn in hither (m) Isa 55.1 Ho Every one that thirsteth (n) Rev. 22.17 The Spirit and the Bride say COME For the Gates of the Temple of the (a) Rev. 21.25 new Jerusalem are never shut yielding constant admission for those that are saved out of the Nations to walk in the light thereof The costly and beautifull gilding that adorned this holy Entrance denoted the Splendor and admirable Excellency of divine and spirituall worship even at our first initiation into Society with God in his blessed Ordinances Oh! how much of God doth a humble and holy Soul find within him when he doth but sett his heart aright toward his testimonies What sweet experienced tastes of God's goodnesse hath such a Soul enjoyed With what divine irradiations upon his understanding hath he been enlightned and enlivened when coming sensible of his own emptinesse and unworthinesse to hold spiritual converse with his holy Majesty The very (b) Psal 119.130 Entrance of his Word giveth light and a blessed understanding to the Simple The fear of the Lord is the (c) Psal 111.10 Beginning of Wisdom when
and take our repast cannot be endured to be offensive by uncleanness Iâ— for our civil meetings as in publick Halls and Senatories men take the strictest care to have such places swept and garnished how much lesse should publick Oratories and Temples for the Congregations of the Faithful to assemble in be turned into Garrisons Prisons or Stables Furthermore We read concerning the Temple (f) Dr. Light p. 3. 12. Temple p. 191. as it stood in our Saviour's daies that all the Courts were curiously and strongly arched under ground with double arches one upon another which was on purpose done to prevent any secret making of graves in any of the Courts of the Temple much lesse the Temple it self To (g) Levit. 19.16 18. touch a dead body was a great defilment or the bone of a man or a gave Such a person was to be unclean for seven dayes and there were appointed many curious rites about his purification there observable It should seem in the dayes of our Lord that ordinary burial places were without the gates of the Cities or Towns As may be observed about Lazarus his grave that Christ was not (h) Joh. 11.30 32. yet come to the Town of Bethany and yet was at or near the grave but more particularly about the raising of the young man of Naim who was (i) Luk. 7.12 carryed out at the gate towards burial The (k) Mat. 8.28 33. Tombs likewise where among the possessed person conversed were without the City Lastly our Lord himself as he suffered (l) Heb. 13.12 without the City so was he buried For (m) Joh. 19.41 42. in the place where he was crucified there was a Garden and in the Garden a new Sepulchre of (n) Mat. 27.60 Joseph of Arimathea and there was the body of our dear Lord intombed Nay the Common burial place was in the Vally of Kidron as (o) Jerusal num 204. Adrichomius relates Now whereas we read of the Kings of Judah buried in the Garden of the Kings house that was a particular Royalty as among the Romans they permitted their chief and most noble Patriots or Generals to be buried in the forum or other place designed within the Walls As among the ancient people of God so neither among the wiser Heathens were Sepulchers permitted within their Cities much lesse in Temples Plutarch in the cloâ—e of the life of Aratus saies that there was among the Sicyonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antient Law against it P. 1922. Edit H. Steph. Tom. 3. And Petitus in his explication of the Athenian Laws saies (p) Tit. 8. Pag. 495. Semper extra urbis pomoeria that they alwayes interred without the limits of their Cities As for the Romans the ancient Decem virate in the Laws of the 12 Tables commented upon by (q) Cap. 3 Pag. 20. Kittershushius this is one Hominem mortuum in urbe ne sepelito neve urito Bury not neither burn a dead body in the City Whereof that commentator renders 3 reasons 1. That a publick place should not be tyed up by private Religâ—on For they did exercise some kind of Religious piety toward the places of their dead The Lares Larvae and Genii or Ghosts of the departed being esteemed sacred 2. That the sacred places of the City he not polluted which agrees properly to our purpose 3. Because the Air is vitiated by the exhalations from dead bodies In which point the Civillians would do well to consult and recite the opinions of learned Physitians To the same effect he mentions the Laws of several Emperours as (r) Henr. Salmuth in Panciroli de reb deperd Tit. 62. p. 339. Hadrian Antoninus pius in Jul. Capitolin Gratian Valentinian Theodosius who gave expresse charge especially the last and sent out Edicts against burying in Churches or Temples It seems also that the civil Law of the Romans had obtained among us here in Brittain in this matter and had continued for many ages till the dayes of Cuthbert the 11 Arch-bishop of Canterbury who obtained licence of the Pope of Rome to bury in Church-yards as (Å¿) De presul Angl. p. 65. Edit 1616. Bishop Godwin expresly mentions in these words Hujus Pontificis precibus indultum à Papâ ut in coemeteriis liceret mortuos sepelire in civitatibus sitis cum anteà mos esset cadavera extra pomoeria tumulanda deferre At the request of this Bishop the Pope did grant leave to bury the dead in Church-yards situate within Cities whereas before the manner was to carry them to burial into places without the Walls Nay it should seem that liberty was also given to bury in Churches themselves at the same time for this Arch-Bishop was (t) Antiq. Britan. p. 61. buried in his own Church who died as these 2 last cited Authours agree A. D. 758. So that this undecent custome it seems of inhumation in (u) Weavers funeral Monuments p. 8. Somner's Canterbury p. 232. Churches hath not bin in England but a little above 800 years and began almost in the depth of Popery Strange it is that a thing to the Jews of old so abhorrent and detested unknown to the Primitive Christians so strictly forbidden by the Civil Nations in their Laws should obtain among Christians in it self so unseemly to the living offensive to the dead unprofitable unlesse that we grant prayers for the dead to be availeable a piece of worship fit for such as decent as the act of burial It is somewhat inconsistent with them that place such holiness in Churches so to pollute them with graves for they are counted great pollutions in the Book of God But I crave pardon for insisting so long upon this Popish absurdity that is so riveted into mens minds by inveterate Custome that it 's almost out of view of cure For my part I think it a great mercy for persons deceased to have comely and decent interrement and according to their quality both lawful and commendable it is to have Monuments of their Vertues erected over them But why it may not be done in a place walled in for that purpose without the bounds of Cities as of old it was customary and is at this day at Newport and Yarmouth in the I le of Wight good presidents for us nay and be lesse subject to impaire let others Judge Sure we are The Temple of Solomon nor its Courts and Precincts knew any such matter but all its pavements were preserved in due Order and Method unviolable Hitherto have we traced the naked buildings of that glorious Temple of Solomon It is now high time to survey the Mysteries of the particular rarities set up in their due places within and without Which with the gracious permission of Gods holy Majesty begging the silver influences of mount Zion I shall proceed to lay down in the succeeding Section SECT III. The Mysteries of the several Ornaments and Utensils of the Temple IN the beginning of
of Thus all over the Island whereof (r) l. 12. c. 14. Pliny treats at large But to let that passe whether the Schittah-Tree were odorous or not is not mentioned neither is it affirmed of the Arabian Schinus which although some do not think to be this wood of ours yet their reason drawn from a report that it was not tall and big is refuted by (ſ) Cap. 18. Lemnius in his History of Scripture Plants where he saies It was patula satis procera spreading to a good height and yet this last Author conceives it was the (t) Pag. 76. Citrus alluding therein to the Hebrew name But if there were no Trees growing in those Deserts of Arabia where Moses then was but onely the three forementioned according to the Testimony of Strabo it seems most probable that it was that prickly Tree seeing it was neither Tamarisk nor Date the name whereof mentioned by Diodorus alluding to the Hebrew may yield some light I know some count it to have been made of a wood that was brought with them out of Egypt because the Text saies that every man with whom was (u) Exod. 35.24 found Shittim wood brought it for the service of the Tabernacle but that doth not follow that this wood did not grow in the wildernesse where they offered it for the service of the Tabernacle because the Text saies it was found with them But indeed it doth not appear clearly and directly what sort of wood it was and therefore we shall suspend any peremptory assertion and proceed to the Mysteries of this excellent and rare Ornament of the Oracle The Mystery of the Ark. THe Ark was the (x) 1 Sam. 4.22 Glory of Israel and the Throne of God amongst his People it was the signe of his presence and before it were Sacrifices (y) 1 Sam. 6.14 15. offered and in the Wildernesse when it set forward then Moses said (z) Num. 10.35 The Lord is in his holy Temple Psal 11.4 Rise up Lord and let thine enemies be scattered Many are the fancies of men ancient and modern in this particular But the Apostle hath left us a Key whereby to open this Mystery in some measure since he expresly tells us that Heaven was signified by the Oracle For Christ (a) Heb. 9.24 saith he is not entred into the holy places made with hands which are figures of the true But into Heaven it self So that though as to the state of the Jewes it was the Symbole of God's presence yet seeing their solemnities were Typical of things under the Gospel we must enquire according to the mind of Scripture what the Ark did signify and it seems it must represent somewhat in heaven where Christ is entred Wherefore laying aside the recital of the various opinions of learned men in this point which would take up much time and paper they being commonly mentioned every where almost The most naked clear (b) Rivet in Exod. p. 116. signification of this holy Vessel was seeing it contained the Tables of stone or the Commandments to represent the Divine Majesty as he is the great (c) Jam. 2.12 Lawgiver to the whole Creation and especially (d) Ps 147.28 Rom. 3.2 shewed his Word to Jacob his Statutes and his Judgments to Israel For to them were committed the Oracles of God who required obedience to them under pain of death In the Ark therefore we are to look upon God's divine Majesty as making a Covenant with Man-kind whose Royal Law speaketh on this wise (e) Gal. 3.12 THIS DOE AND LIVE Wherefore when the (f) Rev. 11.19 Temple of God was opened in Heaven The Ark of the Testament was made visible It was made of Shittim-wood and overlaid with Gold for which cause (g) Cramer Schol. Prophet part 4. p. 78. some apply the Ark it self to Christ they say the imputrible wood noted his Humanity the Gold his Divinity But these are niceties and forced Applications not grounded on Scripture whereas seeing the most proper meaning of this Ark is of the legislative power of God the Chest may be accomodated to signify the constant and inviolable conservation of the pure and holy Lawes of God given forth to the Church seeing it was made on purpose to retain the two Tables of stone written upon by God's own finger whose breast is the fountain of the Churches Laws and his constant presence there noted that God did continually eye his people whether they kept his Covenant Now though the Ark was to be abolished in due time For in the latter daies they shall no more say The Ark of the Covenant of the Lord But they shall call Jerusalem the Throne of the Lord * Jer. 3.16 17. and all Nations shall be gathered to it For God will manifest his presence in his Church in a more spiritual way Yet during the state of the Jews though Solomon made most Materials anew he made no new Ark but brought that which Moses made within the Oracle into the Temple to note that though some formes of worship and circumstances may vary yet the moral Commandments of God are never to alter nor the token of his presence as a King among his people But now since that no meer man ever yet kept the Law of God perfectly onely the Lord Jesus hath fulfilled his whole Will therefore God appointed a Mercy Seat to be laid as a Covering upon the top of the Ark seeing (h) 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their Transgressions to them The Law needed a Covering by which our sins might be concealed from God's sight which was properly called a Propitiatory because God will not be satisfyed as to our sins and become propitious to us but alone through Christ (i) Ps 40.8 the Law being within his heart who came to do the Will of God and was the (k) Rom. 10.4 End of the Law for Righteousnesse to them that believe This Propitiatory or Mercy-Seat the Covering of the Ark was made all of beaten Gold to shew the inestimable and precious vertue of Christs ' obedience and it is styled by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which probably the Apostle Paul alludes in the use of this very word of the Septuagint treating of Christ's Righteousnesse whom (l) Rom. 3.25 God saith he hath set forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation through faith in his blood to declare his righteousnesse for the remission of sins that are past through the forbearance of God Holy John useth a word of neer consanguinity with the former when assuring us that Christ is (m) 1 Joh. 2.2 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sins This Golden Cover lay betwixt the divine presence as mentioned (n) Exod. 25.22 sitting between the Cherubims and the Tables of stone within shewing that God through Christ alone looks upon us as accepted and keeping
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
come within Heaven the Holy of Holies yet certainly it is the breakfast of grace to prepare our stomacks and whet our appetites for the Manna within the Vail on which we shall feed for evermore Lord evermore give us of this (l) Joh. 6.34 bread that we may never hunger more but as Adam in innocency whose inclination to eat is conceived to be without any corrosions of pain he had no Latrans Stomachus So and much more excellent shall it be with Saints in Heaven when we shall (m) Luk. 22.30 eat and drink at his Table in his Kingdom If we let in Christ to sup with us in the Banquet of Grace he will open the Gates of the New Jerusalem that we may (n) Rev. 3.20 sup with him at the Table of Glory This bread was set in order before the Lord continually being taken from the Children of Israel by an everlasting (o) Lev. 24.8 Covenant For as Laban and Jacob did make a Covenant of peace by eating of (p) Gen. 31.54 bread together So Jethro Moses Father in Law the Elders of Israel and Aaron eta (q) Exod. 18.12 bread together in token possibly of a Covenant for Saul when he was sent to destroy Amalek bids the Levites to depart from among them that he might remember the kindness which they shewed to the Israelites when they (r) 1 Sam. 15.6 came up out of Egypt This custom of making a Covenant by eating of bread is noted by Alexander ab Alex. Gentil l. 2. c. 5. Stuck Antiq. Conviv lib. 1. c. 30. m. 6. Coelius Rhodig Lect. Antiq. l. 28. c. 15. and many others to recite whose words would fill up too much time and room Sufficient is it to note that hereby there was a Covenant made between God and his people that if they did obey him he would (s) Psal 81.16 feed them with the finest of the Wheat and with Honey out of the Rock would he satisfie them This Temple-bread was made into 12 Cakes denoting probably the 12 Tribes of Israel and therein the Church of God under the conduct of the 12 Apostles of the New Testament Jerusalem we read to have been built upon (t) Rev. 21.14 12 Foundations Now as in the Temple there were 10 Tables and each Table had in it 12 Cakes in the dayes of Solomon arising in the whole to 120. I will not affirm that it reflects upon the (u) Act. 1.15 120 Disciples that were assembled at Jerusalem then I should consent to the inventing niceties which are justly condemned by sober men But I conceive rather that as Solomon was a singular Type of Christ so this might signifie the great increase of the Congregations of the faithful after the dayes of that Prince of peace who was greater then Solomon in all his glory In each of which as the Masse of each Cake was made up of many grains So the Saints though many yet are one bread and one body if they are all In the last place it is to be observed that the Priests were to (e) Lev. 24.9 eat of this holy Bread who were the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion to shew that they are to have their livelyhood from the Church of Christ in the dayes of the Gospel in which they minister And further it notes in a spiritual way that the Priests were to feed upon and live up to the same truths which they held forth to others The Incense that was on the top of the Cakes was to be burnt on the Sabbath to shew that prayer was to be joyned with the word as before was mentioned The Golden Candlesticks The last things within the Sanctuary were the Golden Candlesticks (a) pag. 262. Concerning the constâ—nt burning of their Lamps Josephus affirms that they were enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day In the (b) Exod. 13.7 morning Aaron was to burn Incense when he dressed the Lamps and when he lighted the lamps at (c) verse 8. even he was to burn Incense the Text thereby implying that they were to burn day and night (d) Lev. 24.3 from even to morning And so Josephus citing Hecataeus without any diâ—-relish of his relation in this particular (c) p. 10.49 tells us that the golden Candlestick had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unextinguished night and day For the Lamps there was provided some matter to help the conception or accension of flame which was made of twisted flax To this possibly the Prophet alludes when he speaks of our Saviour that he shall not (e) Isa 42.3 quench the smoaking flax which Text our Lord (f) Mat. 12.20 Martinii lexic. in linum fumig applyeth to himself For as the Priest when he came in the morning to dress the Lamps and found any of them to glimmer and be obscure he snuffed them pull'd up or applyed more wick to them gâ—ve new and fresh oyl so will Christ not put out but (a) Psalm 18.23 enlighten our darkness As darknesse is put for sorrow grief obscurity and affliction So light is rhe Emblem of joy and comfort which Christ will bring to every poor afflicted soul sending out his (b) Ps 43.3 light and truth thereby to guide us Oyl (d) Exod. 27.20 Lev. 24.2 Olive beaten was also provided for the Lamps * Plut. in Alexandr pag. 587. Oyl is the Emblem of joy as well as light The purest also and sweetest Oyl was enjoyned In Zachary there were (e) Ezek. 4.3 See Pemble Olive-trees that emptied their Golden oyl so called for preciousness because passing through golden-pipes We see there were no Tapers of wax in the Sanctuary as no hony in Offerings (f) Jerome ad Gaudentium p. 100. or 104. Cerâ contemptâ— quae melâ—is hospitium est oleum accenditur in Templo Dei quod de amatritudine exprimitur olivarum The oyl noted the Spirit of God (g) 1 John 2.21 the Vnction of the holy One. In vain doth any man light the Lamp of Doctrine without the oyl of the Spirit they must go together With his assistance must Ministers shine in the Doctrines of truth Of each Candlestick there seems (a) Exod. 25.31 to be six parts Its shaft branches bowls knops flowers and lamps That which we translate shaft is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias femur ejus its thigh Junius Scapus the body of a pillar the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its stalk that part which arose out of the Basis The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias calamus its reed or cane the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s small reeds Junius rami ejus its branches and so our translation by which we are to understand the 6 lesser parts or branches that rose out of the main stalk or shaft of the Candlestick 3 on the one side and 3 on the other The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius lauces it s
almost in every Chapter of the Epistle to the Hebrews His Unction and many of his rare endowments being there mentioned Cap. 1.9.2.17.3.1.4.14 15. 5.1 2 3 5 6 10.6.20.7.1 3 17 21 26 28.8.1 3 9.7 11 24 25.10.12 21.12.24 13.11 12. We shall then consider our blessed Lord as shadowed by the Type of the High-Priest in three things 1 His Election 2 His Rayments or Vestures and 3dly his Consecration 1. As to the Election or choice of the High-Priest and therein we are to look upon the Tribe out of which he was to be extracted and 2dly the Compleatness and comliness of his body wherewith he was to be qualified 1. As to the Tribe It s known that the Jewish High-Priest was alwayes taken from the Tribe of Levi of old the eldest of the Family was the High-Priest But Reuben had forfeited the right of primogeniture by going up to his Fathers Couch and therefore Jacob prophesied of him that he should not (a) Gen. 49.4 excell Simeon and Levi had bin Brethren in iniquity in the matter of slaying the Shechemites and lost their dignity and therefore great was Jacobs (b) Gen. 34.30 anger against them and sad his (c) Gen. 49.7 doom upon them But Levi recovered in some measure his priviledge when the people of that Tribe (d) Exo. 32.26 27 28. slew 3000 of their Brethren upon the account of their worshipping the Golden Calf while Moses was in the Mount with God For he (e) Deut. 33.9 said to his Father and Mother I have not known thee neither did he acknowledge his Brethren c. Therefore they shall teach Jacob thy Judgements and Israel thy Law they shall put incense before thee and whole burnt sacrifice upon thine Altar God was pleased to set them (f) Numb 3.12 13. Exod. 12.29.13.2 instead of the first-born of Israel whom God had hallowed to himself in the day when he smote all the first born in the Land of Egypt Christ the first-born of every Creature was our High-Priest Now out of the Tribe of Levi God appointed Aaron and his sonnes in a direct line to be High-Priests But you 'l say Our Lord came (h) Heb. 7.14 See Pareus in Mat. and Suidas In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edit Aurel. Allobr p. 1228. 1619. of Judah I answer with the Apostle This was to shew the change of the Priesthood and that our Lord was a royal High-Priest not after the Order of Aaron but of Melchizedeck the King of righteousness and Prince of Peace As for the story produced by Suidas concerning our Lord and Saviour that he was descended of the Tribes both of Judah and Levi they being sometimes mixed by Marriage into the High-Priests Family and what he further recites of his being actually admitted into the number of the 22 Priests in the room of one deceased at that time I shall leave as a futilous and idle story seeing Scripture in the preceding Prophesies all along mention him as coming of the royall House he being the (k) Rev. 5.5 Lion of the Tribe of Judah and springing out of the Root of David 2. To speak a little to the comliness and excellency of his body as to which because all the other Priests were to have the same compleat perfections therefore I shall conjoyn them both together To this purpose the Lord gives instruction unto Moses in the 21 Chapter of Levit. beginning at the 16th Verse and so forward Now because all these things which hapned to them as Types or Examples were (l) 1 Cor. 10 11. written for our admonition Give leave to resemble them to those rare endowments and perfections wherewith Christ the Evangelical High-Priest is fully accomplished and Gospel-Ministers should be qualified in a spiritual manner according to their degree and measure wherefore the spots and blemishes to be avoided in Priests are by Jerom compared to spiritual infirmities Precipitur Sacerdotibus c. ne truncis auribus laeso oculo simis naribus claudo pede cutis colore mutato quae omnia referuntur ad animae vitia Jerom. Fabiolae de vest Sacerd. Tom. 3. p. 58. It is injoyned concerning Priests that they should not be cropâ—eard blemisht in the eye flat-nos'd lame-footed or the skin discoloured all which are to be referred to the vices of the minde The first blemish mentioned is (m) Lev. 21.18 blindness with which if any person of the line of Aaron was afflicted he was not admitted to perform the Functions of a Priest As to this it is sufficiently known that ignorance is set forth in Scripture by blindness His Watchmen are (n) Isa 56.10 blind saith the Prophet Isay they are all ignorant Our Lord calls the Scribes and Pharisees (o) Mat. 23.16 blind Guides and the Apostle Paul sayes that the God of this World hath (p) 2 Cor. 4 4. blinded the eyes of unbelievers that the light of the truth should not shine upon them But of all it is the greatest shame for a Minister to be blind such a one God would have to be (q) Hos 4.6 rejected A second imperfection was lameness a very unseemly thing in a Priest who was to be a Guid to others in the wayes of God Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) Gal. 2.14 walk uprightly according to the truth of the Gospel They must teach with their feet as well as their mouths being (s) 1 Pet. 5.3 examples to the flock and above all others to (*) 1 Joh. 2.6 walk even as Christ the great High-Priest hath walked before them in the dayes of his flesh As the (t) Eccles 5.1 feet in Scripture sometime note the affections of the soul and sometimes the ordeâ—ing the conversation aright in both these respects they ought to make (u) Heb. 12 13. straight paths for their feet lest that which is lame be turned out of the way Another blemish is a (w) Levit. 21.18 flat nose whereof as well as of the rest †Dr. Gell. on the Pentateuch p. 315. a learned Authour hath lately treated who out of Gregory interprets it of folly imprudence and stupidity or dulness of spirit such as are called * Horat. Epod. 12. naris obesae one of a thick nose it being a note of hebetude and flatness of parts as Physiognomists have observed The God of nature hath placed this member over the mouth to be a censor of what things are taken into the body whether putrid or sweet and fit for aliment It fits between the eyes as a Judge of what is proper nourishment The eye may deem that good which when brought to this discerning faculty may prove offensive So should Ministers study for acuteness of judgement and to exercise their senses to judge betwixt good and evil and to discern the spirits An instructor of others out of the Law should have skill (x) Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove and make trial of and give
and intermediate at the Throne of Grace for the constant issuing out of pardons for our daylie weaknesses and infirmities 2dly Another end of the Priest's appearing with his gorgeous Ornament before God was saith the forecited Text To take away the sin of their holy gifts which they hallowed and consecrated unto God To shew that in our most free will-offerings of Praise and Gratitude there is a mixture of the old leaven of sin which must be purged out by Christ's intercession When the soul of a Saint is upon the wing of heavenly influence mounting up to God in its choisest ravishments of spirit there is a tincture of the flesh that must be expiated by Christ's appearance before God 3dly This Ornament was to be alwayes upon his forefront especially on the expiation-expiation-day unlesse when he went into the Holy of Holyes that the Lord's people may be alwayes accepted of his Majesty Thereby noting as the continuance of our sins and imperfections while we remain in this Earthly Tabernacle so likewise the constancy of his Mediation Now forasmuch as our Lord the eternal Priest of the most High God hath a Crown of Gold upon his head when he mediates it shewes that (a) Gen. 22.38 Hos 12.3 like a Prince he hath power with God He doth it not in a low and precarious way but with Majesty and Authority (b) Phil. 2.6 counting it no robbery to be equal with God And therefore although upon the Earth in the State of his exinanition and poverty we see He prayes like a Prince (c) John 17.24 Father I WILL that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Oh then how triumphantly and victoriously doth he now intercede when sitting at the right hand of his Father having subdued Principalities and Powers and led them Captive at his Chariot Wheels For if the Father (d) Joh. 11.22 42. heard him alwayes when in the dayes of his flesh nay he was answered in the things (e) Heb. 5.7 that he feared having divine support a hand from Heaven to carry him through his agonies How then may our souls rejoyce in hope nay in the full assurance of Faith that whatever we ask in his name Christ hath promised that (f) John 14.13 14. he will do it In the conclusion of this discourse I might speak a word to that common error that the High-Priest did go into the Oracle or Holy of Holyes with these his stately Garments before God on the expiation-day For the Text in (g) Lev. 16.4 Ribera p. 223. Leviticus expresly mentions but four Vestments and all of linnen wherewith he was to be arraied on that day But the manner of his service on that solemnity is to be handled in next Section Here likewise if time would admit we might discusse that question Whether Gospel-Ministers are to use distinct Garments or not I confesse the Enquiry is of no great moment and weight but for that the Pontificians and others too much addicted to external Pomp in worship have raised such a dust in the Christian World about these and other niceties imposing insupportable yokes upon their weak Brethren for (a) Rom. 14.15 whom Christ dyed The small difficulty of this point lies upon the right stating of this Quaery Whether Church-Rulers have power to take away the indifferency of rhings which are such in their own nature by a positive Ecclesiastical Ordinance and then it comes to be discussed under the notion of a Caeremony But I shall forbear and at present onely recite some passages out of Dr. Rivet that Learned and Judicious divine treating upon this very businesse (b) Rivet in Exod. p. 11. 38. Edie Fol. In spiritu veritate Deus vult à nobis coli nec hoc tempore requirit quae rudi carnali populo convenerunt aut pueris sub tutelâ detentis c. Which with the rest following I shall give in the following translate God will be worshipped by us in Spirit and in Truth neither doth he at this day require those things which please the rude and carnal People or Children detained under pupillage Wherefore we must argue otherwise if the outward Ornament of Priests under the old Law were so great how much greater were the internal and spiritual accomplishments of Christ Jesus our High-Priest If the Spouse of Solomon under the old Law was so gloriously adorned with Gold and Jewels how much more should the Spouse of Christ (c) Psal 45. who is all glorious within be beautified with all manner of virtues If the Priests under the old Law were clothed with known Garments how much more should the Ministers of God under the Gospel be adorned with a holy conversation becoming Godliness and with the knowledge of divine things Let the Jesuites hearken to their Pope Coelestine in his 2d Epistle to the Bishops of France Chapter the first We are to be distinguisht from the people or others by Doctrine not Garments by conversation not habit by the purity of the mind not clothing For if we once begin to study Novelty we shall trample under foot our order delivered to us from our Fathers that we may make room for superstitions This is now done in the Popish Dominions But certainly this manner of arguing from the Vestments of the Aaronical Priest-hood either the Apostles were ignorant of or they provided very ill for the Church when as they themselves did not Minister holy things being clothed in Garments dedicated to that use onely neither have they instituted or commended it to be so done by others c. But we saith Rivet do commend an honest and convenient habit for Pastours and where the Church may meet freely do think it comely that the Ministers of God do use that kind of Garment with modesty which becomes Learned Men. Neither do we approve of their scrupulosity or rusticity that cannot bear it that a Minister should ascend the Pulpit with a long Cloak or Gowne No doubt but Garments that are grave and sober are most proper for persons engaged in so serious an employment as is the Gospel-Ministery But when as Gideon's linnen Ephod as he speaks shall be imposed with mulcts and censures in case of neglect though the conscience be never so weak and sincerely-tender of sinning against God certainly such Impositions will become a (a) Judg. 8.27 snare to all their house that dare to bring in the reliques of Judaism or for conceited and affixed Mysteries to such kind of Vestments beyond others will take away that Christian Liberty which Christ hath purchased Happy is the people that agree in the fundamental Principles of Doctrine and happy is that Church where the civil Magistrate shall put to his Sanction like Asa (b) 2 Chron. 14.4 Commanding Judah to seek the Lord God of their Fathers and to do the Law and the Commandment When they
assigne to each of these some distinct Church-Offices under the Gospel But I shall not loâ—e time and offend the sober with such niceties I know that several of the Ancients as Jerom * Prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymn 3. p. edit Hanov. 1613. Rein. adv Hart. 84. p. 463. Prudentius and others do assign the Deacons Office under the Gospel to the Levites of old I confesse the work of the Gospel-Deacon mentioned by Luke in the first designation of their Office is to †Act. 6.1 2. serve Tables and to look after the daily ministration to the poor as there were among the Levites anciently Treasurers that managed the disbursements of the Temple But of these and other inferiour Officers as Hewers and Drawers though some may conceit a parallel betwixt them and inferiour servants of the Church yet I rather referr them to the Grandeur and Pomp of the ancient Temple which needed many servitors and attendants in respect to the great and arduous imployments of Sacrifices and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and services of that ancient Worship If any shall bring more light into the world concerning these things conformable to Scripture and the dictates of the holy Spirit I shall rejoyce to light my dimm Lamp at their more splendid and radiant Luminaries being desirous in the mean while to be a Door-keeper of the House of God rather then to dwell in the Tents of wickednesse SECT V. The Services of the Temple spiritualized THis Section I shall divide into two Paragraphs according to the preceding History and speak very briefly to each because this would require a large Volume of it self if compleatly and fully handled and therefore I shall but succinctly touch at things in this following method and order 1. Of the several Services and Solemnities according to stated times 2. Of the various Sacrifices with several attendant Rites and Ceremonies As to the first particular the Services may be distinguished into such as were constant without intermission or such as fell out in their several appointed stations and periods The constant Service was that of the Porters in watching at the Temple-gates night and day Blessed is the man saith Wisdom (a) Prov. 8.34 that heareth me watching daily at my gates waiting at the posts of my doors Happy are they that like holy Anna depart not from the Temple (b) Luke 2.37 but serve God with fasting and prayer night and day Such as wait for the consolation of Israel and look for Redemption in Jerusalem shall have their expectations satisfied with the marrow and fatnesse of his House The daily Service of the Temple was the Juge Sacrificium the daily Sacrifice of a Lamb morning and evening Which hinted at the constant and daily approaches of the People of God to the Throne of Grace night and day The Lamb signified Christ (c) Joh 1.29 taking away the sins of the World who is represented in the Revelation-Visions as a (d) Rev. 5.6 12. slain Lamb slain from (e) Rev. 13.8 Tertull. de pudicitiâ— p. 475. Edit Par. Tom. 2. 1566. Heb. 13.20 the foundation of the World in all the Sacrifices of the ancient Patriarchs and of the Jewish Paedagogy To note that all our prayers and addresses to God must be put up in the name of this holy Lamb of God if ever we expect to find acceptation at the door of heaven Tertullian mentions the ingraving on the Cups of the Primitive Christians the figure of a Shepheard carrying a Lamb on his shoulders He that was the Lamb of God was slain that he might rise from the dead an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chief-Shepheard to carry his poor Lambs some in his bosome some on his shoulders to heaven We in our daily Sacrifices must look up to this Lamb as onely able to carry away all the defilement of our prayers and reader us as unspotted before the Father through his mediation The weekly service was on the Sabbath or seventh day and therein the Sacrifices were doubled to set forth a more extraordinary service unto God in the publick Ordinances on that day under the Christian dispensation As for the change of the day from the seventh to the first day of the week it is not my work to handle that controversy here But whoso pleaseth to be setled and confirmed in the truth about this matter may consult that Learned and Judicious Treatise of Mr. Herbert Palmer and Mr. Daniel Cawdry who have given a Supersedeas to other mens labours in that particular where they may receive abundant satisfaction who are capable of rational arguments and clear proofs from Scripture and the practise of all the primitive Churches Besides this Sabbath we are now upon Heb. 4.9 might shadow the eternal Sabbatism of rest which our spiritual Joshua or Jesus will bring his people to at the great day The Monthly service was performed on every New-Moon which might signify the Churches renovation and reformation The Church hath her spots and vicissitudes Eclipses and various Aspects while here below Yet when at the full of her Glory all is but by a borrowed light from Christ the Gospel-Sun she being fair as the Moon Cant. 6.10 and perfect through his comlinesse Ezek. 16.14 Under the Gospel she is clothed (f) Rev. 12.1 with the Sun and hath the Moon all the Jewish festivals under her feet The Annual Festivities follow and none must come to them empty handed but bring Vitulum petulantiae Bovem superbiae Arietem luxuriae Tho. A-kemp par 1. pag. 119. The Calfe of Petulancy the Oxe of Pride the Ram of Luxury First The Passeover which signified God's passing us over for the sake of Christ and bringing us out of spiritual Egypt Christ (g) 1 Cor. 5.7 Cloppenb p. 142. 144. our Passeover being sacrificed for us For as it was in the Paschal Lamb so in Christ was it verified a bone of his was not broken As the Paschal Lamb was slain in the Evening so Christ died in the Evening (h) Joh. 19.36 (i) Mat. 27.46 about the ninth hour of the day If we divide the day of (k) Joh. 11.9 twelve hours according to the computation of those times they being unequal houres according to the various length of daies throughout the year into four parts then our Lord's death falling out about the ninth hour of the day his passion was finished about the end of three fourths or in the Evening answering about Easter in that year when as the Sun was in a vernal signe past the Equinoxe to our Afternoon between three and four of the clock as we terme it Furthermore according to the Rabbinical account of the World's duration for the space of 6000 years whereof I have given a hint before Our Lord dying in the 4000th year of the World by the computation of Bishop Vsher and other exact Computators as he finished his life by dying for sinners in the end of
the Jewish Paedagogy so came it to passe also in the approaching Evening of the World Nay in the times presently succeeding James told them that (l) Jam. 5.9 the Judge was then at the door and generally throughout the Epistles Gospel-daies are called the (m) Heb. 1.2 last daies The (n) 1 Cor. 10.11 Dr. Whitaker de Sacramentis pag. 109. Edit Francof 1654. ends of the World being come upon us Some there be who conceived that the Passeover did typify and praefigure the Sacrament of our Lord's Supper wherein the soul of a Believer feeds upon Christ the Lamb of God But doubtlesse in the main the Scripture doth therein point at Christ The Sacraments of both Testaments do hold forth the Lord Jesus the former look forward upon him as being not yet come the latter look backward upon him as being already come For hereby we (o) 1 Cor. 11.26 shew forth the Lord's death till he come that is in his last and most glorious Advent to deliver his people and to judge the World of the ungodly The next Annual festivity was the Feast of first-fruits or Feast of weeks being celebrated fifty daies after the Israelites coming out of Egypt and therefore is called in the New-Testament (p) Act. 20 16. Pentecost At the first Pentecost in the wildernesse was the Law given by Moses In the last Jewish Pentecost was the (q) Act. 2.1 Holy Ghost given to the Apostles at Jerusalem and then the first-fruits of the Gospel were offered up to God through Jesus Christ by that miraculous conversion of (g) Act. 2.41 3000 souls by the Sermon of Peter Which was the earnest of the great Harvest to follow in the whole world The Feasts of the seventh moneth were these 1. The blowing of (h) Lev. 23.24 Trumpets on the first day of the seventh moneth and might hint at the preaching of the Gospel most clearly in the latter end of the world as some apprehend The Fast of Expiation on the tenth day of the seventh moneth was a most clear presignification of our blessed Lord's (b) Crames expiating for sin (a) Ribera p. 339. Some apprehend that this and other Fasts among the Jews might denote the solemn fastings for sin under the Gospel the denial of our selves taking up the Cross of Christ and the constant study of the mortification of (c) Gal. 5.24 the flesh and all the lusts thereof The Feast of Tabernacles as it reflected backward on the Jews (a) Lev. 23.42 dwelling in Booths in the Wildernesse so it looked forward likewise on the state and condition of Christians while travelling thorough the wilderness of this World that we are but strangers in this Earth (d) 1 Chron. 29.15 as all our Fathers were Our dayes flee away like a shadow we have here no abiding City The Lord himself alone is (e) Jerom. Tom. 6. in Zach. p. 347. cum solice Psalm 90.1 the dwelling place of Saints in all generations as holy Moses speaks of himself and the children of Israel while wandring in the howling Desart of Sinai Wherefore Abraham and all the Blessed Patriarchs dwelt in Tents (f) Heb. 11.14 15 16. plainly declaring that they sought a Country which is Heavenly To which God of his infinite mercy bring us through the propitiatory blood of the (g) Heb. 13.20 Great Shepheard of the sheep the Lord Jesus whom he raised from the dead On the seventh day of this great Feast of Tabernacles there was offered the smallest number of Sacrifices to note the declining of that antient legal and Ceremonial Worship (h) Sheringham in Codicem Joma p. 39. and that a more perfect sacrifice was ready to be introduced in their room Besides the presignification of some Gospel-Excellencies by these Feasts It is noted by a learned Man that there was a reason for their celebration among the Jews referring to the impetration of some particular blessings upon the Earth according to the several seasons of the Year wherein they were solemnized There was an offering of the quantity of a Homer given up at the Passover to beg a blessing on the Harvest The first-fruits they offered up at Pentecost to obtain a blessing on the fruits of their trees at the Feast of Tabernacles they (a) 1 Sam. 7.6 powred out water to beg the blessing of Rain upon the Earth it being then the seed-time in the land of Judea These Waters were drawn out of the Fountain of Shiloah Whence it is that the Evangelical Prophet complains of the Jews that they refused the (b) Isa 8.6 waters of Shiloah that go softly not trusting in Gods gracious promise that he made to King Ahaz of the true Shiloah He that was to be sent to them the Messiah Isa 7.14 which was given as a firm word for him to rest upon against the Kings of Israel and Syria For it was plain that the Race of David should continue till the coming of that Immanuel who was to be born of a Virgin and therefore the enemies should not prevail to extinguish the Royal Race of Judah Hence is it that our blessed Lord alluding to this Libation or powring out of Waters at the Feast of the Tabernacles cryes out in the last and great day of the Feast John 7.37 that they should come to him as the true Fountain of Shiloah that gives forth living waters which thing he spake concerning the Spirit For he that believeth on him as the Scripture saith that is he whose Faith is grounded on Scripture-promises for we are not to understand that Text of any citation there being no such place extant out of his belly shall flow Rivers of living-waters i. e. There shall be within him a Heavenly spring of Grace that shall flow into the Ocean of Glory The Heathen had an apish imitation of this great Festivity Plut. Thes gr p. 19. Edit 1. Steph. 80. Plut. Romul p. 66. gr Aedit H. Steph. as Plutarch remembers in the life of Theseus that the Athenians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in memory of the deliverance of their City by Theseus and to implore a blessing on the fruits of the earth and moreover concerning the Romans at set times dwelling under Fig-trees as the same Author hath recorded in the life of Romulus and in the fourth of his Symposiacks mentioning this Feast foolishly compares it with the Heathenish Feast of Bacchus qu. 5. Here before I conclude give me leave to treat a while upon the Conjecture of some persons who conceive the 3 solemn Festivals celebrated among the Christians to have been pre-exemplified in those 3 Eminent Feasts of the Jews The birth of our Saviour answering to the Feast of Tabernacles For so a very Learned man of our Nation and others viz. Beroaldus Mede Vol. 1. p. 618. Scaliger and Calvisius conceive and seem to prove it by good arguments that our Saviour was born in September the time answering to
the Feast of Tabernacles Our blessed Lord when brought forth into the light of this world according to his humane Nature did then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make his Tabernacle with men And so for the other that Easter and Whitsontide did resemble the Passover and Pentecost But I shall not lay stress upon these things That which is somewhat more material for such as do sacredly observe these Festivals to consider is this That at this present day we have utterly lost the true time of the celebration of them and truly a great part of the devotion is thereby extinguisht For as to the usual and common solemnization of the Nativity of Christ though we should grant contrary to the sense of Mr. Mede and several learned Authors that our Lord was born on the 25 of December between 1600. and 1700 years ago yet it may be evident to all that will seriously weigh the Truth that we are now several dayes distant from the supposed time and point of his birth For if so be the motion of the Sun from one fixed point suppose the first degree of Aries through the Zodiack to the same point again be comprehended within this space of time viz. of 365 dayes 5 hours 49. minutes and 4 seconds and other odd scruples not worth naming in this Computation According to Bullialdus or as Longomontanus 365 d. 5 h. 48 min. 55 seconds Long. l. 1. Theor. c. 5. p. 2227. and other eminent Astronomers Then there will fall out 11 min. letting passe the 2 seconds to be reserved every year for a Calculation of certain hours yea and dayes at last wherein the Julian year will transcend the true state of the Sun's mensuration For they reserve every year 6 compleat hours to make a day for the Bissextile-year being every fourth in order which doth not precisely agree with the Sun For it exceeds by 4 times 11 minutes which every fourth year arises to 44′ Or to speak more precisely (a) Buliald Astronom Phololaic ed Par. 1645. l. 2. c. 3. p. 68. The Tropical year according to exact Computation is determined to consist of 365 dayes 5 hours 49′ 4″ 21‴ 3 ' ' ' ' which fals short of 6 houres by 10′ 55″ 38‴ 57 ' ' ' ' in every year Now if we compute to the present vulgar year of our Lords Incarnation 1659 These scruples will arise to 11 dayes 13 hours 58 min. 40″ 41‴ 3 ' ' ' ' Wherein the celebration of this Festivity ought to anticipate the 25 of December in our common Julian year and ought to be celebrated almost 12 dayes before our ordinary time As to which who is so ignorant as not to know that therefore the Pontificians do according to the Gregorian Emendation precede us by 10 dayes in their account which is called the New Style But they went no higher than the time of the Nicene Council in the correction of the year and so fell short in this point of the true time The reason why they went no higher I leave for them to give As for the celebration of Easter it is not unknown to such as are but moderately versed in Ecclesiastical History what stirs there have been in the Church in the 5th 6th and 7th Centuries c. between the Greeks and the Latines nay in our Brittain between the Scots and the Saxons as appears (b) Bede Eccles Hist l. 2. c. 2. l. 4. c. 5. l. 2. c. 22. by the Writings of venerable Bede The Christians studying to conform the time of its celebration to the season of the Jewish Passover What laborious Tables Calendars and Canons were framed by Victorius Hippolytus Anatolius Dionysius Exiguus and many others Whereby it comes to passe that this Festival does so vary every year according to that Sabhath which follows the full Moon next after the vernal-Equinoxe Whereas seeing the design of the Christians was therein to commemorate the time of our Lords Resurrection If they would have kept the exact time they should have considered what day of the year he arose and what time of the morning of that day as near as may be to Scripture and by the best Rules have found out the Sun's place exactly in the Zodiack and when the Sun did Return unto that point in every year to celebrate it accordingly (a) Lang. de Annis Christi p. 415. l. 2. c. 8. Langius a learned and laborious Calculator of Scripture-times hath stated the Resurrection of our Lord in the 4746 the year of the Julian period In the 4th year of the 202d. Olympiad the Cycl ☉ 14 of the ☽ 15. the Indiction 6. and on the 5th of April according to the Julian Calendar in the 33d year from his birth according to our common Computation The Aequinoxe in those dayes fell out about the 22 of March and so the Sun will be found in the 14 of Aries upon the 5th of April at noon in the Meridian of Jerusalem or to come nearer the point having examined it by Calculation out of the late corrected Tables I find the ☉ to have been in ♈ 13° 27′ 25″ in the noon of the Resurrection-day agreeing commonly with the 23 of our March By which in any good Ephemeris every one may judge how far the present Celebration of this annual Festivity errs from the Truth and consequently that of Pentecost which depends upon this But I have insisted too long on these things I shall conclude (b) Rom. 14.6 That he who regardeth the day saith holy Paul regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it As for these things as Paul (c) 1 Cor. 7.25 said in another case we have no commandment of the Lord. But of such as endeavour to conform themselves to Jewish Feasts the Apostle may say as of the Galatians (d) Gal. 4.10 Ye observe dayes and times and months and years I am affraid of you lest I have bestowed upon you labour in vain But in this point how far Ecclesiastical Sanctions have power and Authority over Christian liberty in matters of indifferency I leave to the decision of able grave learned and holy men But yet however whoso do incline to keep these times certainly they cannot but think their devotion and zeal to be much cooled by the false assignation of the time of their celebration Having thus briefly hinted at the principal Jewish Festivals I shall come to the second thing proposed in the beginning of this Section touching the various sacrifices wiâ—h their Appendancies Which that they did portend and presignifie the great and only satisfactory sacrifice of the Lord Jesus is granted by all sober persons any thing versed in the comparison of the two Testaments For so the Spirit of God testifies expresly concerning him when he is brought in by an Elegant Prosopopoeia speaking to the Father on this wise (a) Psalm 40.6 Heb. 10.5 c. 1 Pet. 2.24 Burnt offering and
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
215. p. 126. that it cures any corrupt and foul ulcers of the head by fume and the flux of sore eyes I cannot experimentally seal the truth of that assertion but of ardent spiritual prayers we are sure there is nothing so prevalent and available against spiritual distempers of both head and heart as breathings of a holy soul towards heaven in prayer Hannah after she had prayed at the Tabernacle 1 Sam. 1.18 Psal 116.4 was no more sad it cured her and so hath it stopt the tears of many a Saint After David had called upon the name of the Lord he findes that rich return of the deliverance of his soul from death his eyes from tears Ver. 8. and his feet from falling The mounting up of these fragrant vapours towards heaven did signifie with what winged speed with what towering meditations our souls should soar towards his holy habitation They must be Preces alatae winged prayers intimated by the ascent of the vapours they must be broken hearted hinted by the contusion of the gum before it be fired they must be fragrant sweetly sented of love and they must be inflamed full of ardor zeal and fervency of spirit and yet all will be of no value God will smell no savour of rest in them unless the great Angel of the Covenant perfume them in his golden censer Rev. 8.3 He is the Priest that intercedes for us and mixeth of the precious odours of his intercessions Ours at the best are but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare Frankincense and that mixt with many sticks and straws as the impure sort of that is but Christs is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compounded incense for the Golden Altar which the Priest alone was to offer the former every man brought with his Meat-offering The Saints have but vials Rev. 5.8 poor small vessels stinted measures though golden yet but little but Christ comes with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may adde or give it to their prayers and with them to make them acceptable The holiest motions the most gracious requests of Saints are not pure without his incense which he addes as a free gift to render over his merit and holiness to them that Gods Majestie may take delight in them through his beloved Son with whom he is well pleased Joh. 11.42 and whose requests he heareth alway Thus we see the holy Scripture is pleased to shadow forth the spiritual Solemnities of the Gospel by the ancient Ceremonies of the Law But hence it doth no ways follow that Jewish Rites must be introduced into the management of New-Testament Worship as the Pontificians do thereby loading the Church and imposing a yoke of insupportable ceremonies derived from Jewish presidents and mixed with their own carnal inventions who by their multiplied traditions do even make void the Commandments of God and particularly in this of Incense Molin de altar p. 96 97. which they have introduced into the Church that ought not to be used by Christians But this the Holy Ghost hath foretold us should be the merchandize of Rome in her pompous and garish ornaments to amaze the mindes of the vulgar and thereby take off the hearts from spiritual service by their gold silver precious stones and pearls fine linnen purple silk and scarlet and all Thyine wood vessels of ivory and of most precious wood Rev. 18.13 Cinnamon odours oyntments and Frankincense c. whereas now God seeketh such to worship him Joh. 4.23 24 that shall wait upon him in Spirit and Truth To conclude The last thing which did accompany Sacrifice was Musick both Instrumental and Vocal In the day of your gladness in your solemn days and in the beginnings of your moneths Num. 10.10 ye shall Blow saith God with Trumpets over your Burnt-offerings and over the sacrifices of your Peace-offerings Blow the Trumpet in Zion c. Call the solemn Assembly Joel 2.15 2 Chro. 29.27 Accordingly in the days of Hezekiah when the Burnt-offering began the Song of the Lord began also with the Trumpets and with the Instruments ordained by David King of Israel It is recorded that the Levites sang their Songs on the steps arising up to the great East-gate of the Priests Court and therefore are they called Songs of Degrees to intimate that in our ascent to Duties our hearts should be prepared for Thanksgiving and Praise O enter into his gates with thanksgiving and into his Courts with praise Psal 100.4 On the Sabbath day they sang in the morning at the sacrifice of a Lamb which was added for that day above the ordinary the Song of Moses in Deut. 32. D. Lightf Temple serv p. 61. and in the evening the Song of Moses in Exod. 15. and finish'd them in six Sabbaths and then began again Wherefore the New Testament Saints are said to sing the song of Moses and of the Lamb in the time of their eternal Sabbath and rest from all their labours The Papists have together with many other Jewish Ceremonies introduced this also into the Church enjoyning the use of Instrumental Musick in Divine Service A thing no where commanded in the New Testament and not practised in the Primitive time Nay Clemens Alexandrinus in his days rejected it Clem. Alex. Paedagog l. 2. c. 4. p. 121. Edit Lugd. Bat. 1616. and spiritualizes the ancient Musick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Praise him with the Psaltery for the Tongue is the Psaltery of the Lord and praise him with the Harp by the Harp we are to understand the Mouth which is plaid upon with the Bowe of the Spirit In a Book likewise ascribed to Justin Martyr Just Martyr Quaest Resp ad Orthodox 107. p. 308. Commeli 1593. though justly suspected not to be his yet is it ancient in the answer to one question about Church Musick the reply is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of such Instruments is taken away from songs in Churches and of all others fit rather for children or foolish people and there remains only bare singing Very excellent are the expressions of another most famous Worthy of the Church of Christ on Psal 150. Chrysostom in Psal 150. To. 1. p. 909. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As therefore the Jews did praise the Lord with all Instruments so we are in like manner commanded to glorifie God with all our Members by the Eye by the Tongue by the Ear and by the Hand c. The Eye praiseth him when it looks not upon lascivious objects the Tongue when it sings the Ear when it entertains no filthy songs nor accusations against our neighbour the minde or soul when it muses not upon deceits but brings forth love the Feet when they run not to wickedness but to the dispensation of good works and the hands when they are not stretched out to rapine covetousness and fighting but
Blessed are all they that put their trust in him CHAP. X. OF THE Temples Destruction 2 Chro. 36.12 Ver. 14. Jer. 5.31 WE are now arrived at the fatal and final period of that first and most Magnificent Temple which by reason of the manifold and hainous sins of the Kings and Nobles the Priests and Levites the lying false Prophets and the willingly seduced people of the Land of Judah was consumed with fire and utterly laid waste by Nebuzaradan the Captain of the King of Babylons Guard 2 King 25.8 Jer. 52.13 Joseph contr Apion l. 1. p. 144. Strabo Geog. l. 15 p. 687. Calvis Isag Chronol f. p. 79. Petao-Ration Tem. p. 2 l. 4. p. 234. edit Par. 1656. in the 19th year of the Reign of Nebuchadnezzar his Imperial Master This great and potent Emperour who employed his Captain in that dismal design is called Nabuchodonnosor by Josephus out of Berosus a Chaldean Writer by Strabo in the 15th Book of his Geography Navocodrosor by Ptolomy in that his most Golden Canon of the Assyrian Monarchs Nabocolassar according to a very correct Copy of it communicated by Dr. Overal sometime Dean of Pauls in London to Scultetus living at Heydelberg and since printed by Calvisius agreeing with another of the same kinde published by Petavius out of the Kings Library at Paris The same Canon for substance though different in some letters of the names and the years of their Reigns is presented to us by Eusebius in his Chronicle where this King is called Nabupolasar or Nabuchodonosor But to leave the variation of Authors in the several letters of his name I shall proceed to accommodate the time of the ruine of this once glorious Pile to the year of the worlds Creation wherein it hapned according to the best account yet extant Here because I am not willing at present to trouble any with that controversie I shall follow the calculation of the elaborate pen of the late famous Primate of Ireland Vsserii An. Lat. p 1. p. 131 in his Scripture-Annals accordingly as I have hitherto generally done all along this work First of all it is to be noted that the 19th year of Nebuchadnizzar was coincident with the 160th year current of the Nabonassaraean Aera for although his Father Napopollasar died in the 143 year of that Aera as appeares evident by Ptolomies forecited Canon and therefore the Sons 19th year must fall in with the 162 year of Nabonassar Dan. 1.1 Jer. 25.1.46.2 yet the Scripture doth expresly affirm in one place that the first year of Nebuchadnezzar was the third and in another that it was the fourth of Jehoiakims Reign that is the third ending or ended compleatly and in the beginning of the fourth At what time he went upon an expedition against Pharaoh Necoh at Carchemish by the River Euphrates which Josephus affirms out of Berosus Joseph p. 144 Peta dedoctr Temp. l. 9. c. 61. p. 143. to have been done by his Fathers direction being then alive Although I know the learned Petavius differs in his judgement Yet there seems to be truth in the Primates assertion if we compare the current and compleat years of the Kings of Judah diligently together with this present Assyrian Canon and the Eclypses which confirm it recited by Ptolomy in his Almagest which would take up much room and not tend much to my purpose at present to ampliate in it There are four Eclypses noted by Ptolomy to have been seen at Babylon before the date of the 160 year of this Aera yea before Nebuchadnezzar entred upon Dominion For the last of the four which was of the Moon fell out in the fifth year of Nabopollasar his Father and the 127 of the Aera Bulliald Astron Phil. l. 3. c. 7. p. 151. and all of them are found by calculation from our present Tables to correspond very near with the quantities of the eclypsed digits mentioned by Ptolomy Hence it is that Astronomers have esteemed this Epocha to be one of the firmest Basis of all Chronology Now then to apply the time of this sad Catastrophe and dissolution of the Temple to the Julian period For which purpose we must at present assume some things but yet such are now generally agreed on and demonstrated by able Authors 1. That the first year of the true time of our Lords Incarnation was co-incident with 4710 year of that happily-invented Julian Period and also with the 4000 year of the world 2. That the first of Nabonassars Aera did correspond with the 3967 year of the forementioned Period To which if we adde 159 compleat years of Nabonassar's for it was in the 160 current the Sum brings us to the 4126 year of the Julian Period in which the 19 year of Nebuchadnezzar deduced from his first beginning to reign while his Father was yet alive doth compleatly fall If further we shall substract 4126 from 4710. the year of the Julian Period at our Lords birth the residue will be 584 years before Christs true birth-time or 588 before the vulgar computation which is four years behinde the truth when the Temple was destroyed Lastly If we deduce those 584 years before Christ from 4000 the year of the world wherein Christ was born according to the best computations the residue points out 3416. for the year of the world wherein the Temple was burnt according to this calculation of the times In this deplorable year 2 King 25.8 on the seventh day of the fifth Moneth answering to August the 24 of the Julian year being Wednesday the Great Commander of the King of Babylons Army sets fire to the house of the Lord and the Kings Palace and to all the houses of Jerusalem so that every great mans house was burnt with fire which dismal and flaming consumption continued till it had fully devoured all those forementioned stately Palaces on the 10 day of the same fifth moneth answering to the 27 of August being Saturday Jer. 52.12 and the Jewish Sabboth when the City rested in its cinders for the sins of the Inhabitants who had so greatly polluted the Sabboths of the most High God After this they brake down all the walls of Jerusalem round about then they battered in pieces the two famous pillars of Brass the ten Bases with their lavers together with that admirable Brazen Sea all to shivers and carried away all the brass to Babylon with the Cauldrons Candlesticks Cups Snuffers Spoons Shovels Fire-pans Bowls and Basons and all the Vessels of Gold Silver and Brass great and small wherewith they ministred in the house of the Lord yea the treasures of the Temple and of the King and his Princes were conveyed to the Triumphal City So that now the Lamentations of Jeremy the weeping Prophet may well suit the subject of this Chapter seeing the once delicate Daughter of Zion now sits desolate upon the ground while her dear children Jer 6.2 hanging up their harps upon the willows by
of eight years But yet says one he gives in some couchant expressions whence we may gather that he did not build all the body of the covered Temple anew but perhaps raised it higher adorned and beautified it with many rare Porches and other external buildings As to this point at present I shall enter no contest though to me it seems very evident from cap. ult Of his 15. book that Josephus doth directly assert it from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That taking away the foundations he did substitute others in their room upon which he raised the Temple and then in the following words plainly declares both the length and height of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for its length 100 cubits and in height 20 more that is above 100 being 120. in all But how this will stand with the assertion of the Prophet Haggai Hag. 2.9 that the glory of this latter house speaking of Zorobabel's Temple shall be greater then the former Why Because in that house the Lord promised to gâ—ve peace which is plainly spoken of Christ Luk. 2.14 Hieron in Hagg. 2. Vol. 6. p. 279. who brought peace upon earth especially seeing the word in the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the 70. translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Paguine and the Vulgar Latine as we have it and the ancienter of Jerome himself in his own works set forth more purely it is turned by Novissima the last House Hag. 2.7 Mal. 3.1 and so the word will bear it But not to lean upon any versions the seventh verse speaks plainly that therein the glory of that House should consist and excel that other of Solomon's because the desire of all Nations should come and fill that very House with glory which by the Jews themselves is interpreted of the Messiah This as it is a most strong Argument against the Jews to prove that the true Messiah is long since come because that Temple is long since ruin'd so it seems also to evince that Zorobabels Temple should not be pull'd down before the coming of Christ for how could he come into that very Temple if it were pluckt up by the very foundations as to its self and all its Buildings and another more pompous built by Herod before Christ appeared in the flesh Besides the Jews who had little reason to maligne the glory of Herod Joh. 2.20 as a great Benefactor to and adorner of their land with sumptuous Buildings do plainly reply to our Lord concerning the Temple then extant in his days that it was 46. years in Building whereas Herod's by the testimony of Josephus was but 8. Casaubon in Baron execr 13. num 38. p. 203. This I leave to be solved by others as Tarnovius and Chemnitius cited by him who think that the same Temple stood in its entire body but sumptuously repaired and adorned by Herod with great magnificence Insomuch that Josephus and the Jewish Author of the Codâ—â— Middoth do seem to ascribe it wholly to K. Herod So likewise Tacitus in the fifth book of his Histories Tarnov in Joh. p. 223. cited by L. Empereur seems to manifest That the Temple which Pompey invaded and Titus destroyed were the same Although that learned Author in his Comment on Middoth thinks that Herod did build one anew from the very foundations Tacit. l. 5. Hist p. 626. Edit Lugd. Bat. 1640. but because it was done with the free consent of the Jews to whom he makes an Oration extant in Josephus and for as much as the old materials were used in the frame of the work they still counted it one and the same Temple with the former of Zorobabels and with him the learned Primate agrees Usser Anna. part 2. Lat. p. 516. Though the former speaks in conclusion somwhat dubiously in these words Non dest tuuntur argumentis qui asserunt Templum ab Herode non de integro exâ—ructum sed immutatum auctum veteri conservaâ—o fuisse They want not arguments who do assert the Temple not to have been wholly built anew by Herod L'Empereur praefat in Middoth p. 20. but changed and augmented the old being conserved But leaving this to the fuller disquisition of others we are sure that the last Temple by who ever it was built was destroyed by the Roman Army of Titus who was that Prince prophesied of by Daniel that should come and destroy the City and the Sanctuary the end whereof should be with a flood and unto the end of the War desolations were determined Dan. 9.26 Sacrifice and Oblation was then utterly to cease when the over-spreading of abominations should make all desolate v. 27. even till the consummation and that which was determined should be poured upon the desolate when the ships of Chittim should afflict Eber Num. 24.24 and he should perish for ever when God brought a Nation from far Deut. 28.49 v. 53. Greg. Thol Hist Mir b. Vol. 2. p. 167 ex Babylon Talmud Ezek. 11.23 from the end of the Earth as the Eagle flyeth even under the Banners of the Roman Eagle a Nation whose Tongue they knew not and of a fierce countenance so that they should eat the fruit of their own bodies by reason of that strait siege wherewith they should be girt in all their gates A Prophesie most fully accomplished in the days of Jerusalems final ruine as is wofully and sadly related by Hegesippus and Josephus then the ten miracles finally ceased such as the Jews usually relate concerning their Temple Then the glory of the Lord indeed departed fully from the Temple and stood upon Mount Olivet on the East side of the City the place from whence Christ our Lord ascended up into heaven to shew to us that upon Christ's Ascension that all the glory of an external Temple was then consummated and fully ended Of these and the like matters I might have enlarged copiously But when I reflect upon the Title of this Treatise which leads me to speak only of the Temple of Solomon that being finished manum de Tabula my poor labours must also receive their period which I humbly commit to the blessing of God whose gracious hand hath enlarged my life through his abundant mercy to arrive at length to the conclusion of this present work for which with all adoration of the Divine Majesty I give most humble and hearty thanks to his holy name and freely submit my self and all my endeavours to the iudgement of pious learned candid and ingenious breasts Only for a peroration of the whole work give me leave to observe the admirable fulfilling of the Prophesie of our blessed Lord concerning the irreparable ruine of the last Temple which although Julian the Apostate Emperour endeavoured with all his might to enervate and invalidate yet his designe by the most just judgment of God could never take effect Two witnesses whereof I shall alledge the one of a heathen the
being attested by grave and sober Authors that lived not far from the times wherein it was acted One having declared briefly the sum of the story Chrys ser 2. contr Jud p. 334. vol. 6. edit Savil. goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now says he if you come to Jerusalem you will see the foundations naked and bare and if you ask the reason you shall hear none but this story and of this matter we are all witnesses A.C. vulg 363. for these things hapned in our own age not very long since But Julian that great and subtile enemy of the Christians presently upon this went on his expedition against the Persians and there felt the direful weight of Gods judgements upon him for those and other his enormous crimes acted against the Truth Happy were it for the Jews could they but discern the strong and marvellous actings of Providence against them when designing the re edification of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 337. ibid. saith the former Author in his third Oration against them For once twice and thrice under Hadrian Constantine and Julian they attempted it but were beaten off the two former times by the Roman Souldiers the last time by fire flashing from the foundations They have formerly talked of a third Temple under the Messiah Their discourses are accomplished at this day but in a spiritual way which they poor souls cannot yet discern while the vail of Moses is upon their hearts 'T is the Temple of the Church wherein Christ delights to walk Let us who upon their casting away were reconciled to God Pray for their resurrection from the dead that so the blindeness which is hapned unto Israel Rom. 11.15 Vers 25 until the fulness of the Gentiles be come in may be visited with the Day-spring from on high that even to them the Deliverer may come out of Zion Vers 26. Hos 3.4 5. to turn away ungodliness from Jacob that they who have continued many days without a King and without a Prince and without Sacrifice c. may seek the Lord their God and David their King and fear the Lord and his goodness in the latter days Rev. 21.1 That so both Jew and Gentile having one Shepherd and one fold may worship him in the New Jerusalem that cometh down from above 3 Pet. 3.13 wherein dwelleth righteousness when the New Heavens and the New Earth shall be manifest where there is no Temple to be seen Rev. 21 22. For the Lord Almighty and the Lamb are the Temple of it Aristot Rhet. l. 1. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The Index An Alphabetical Index of the chief Matters handled in the foregoing Treatise A. AAron's Rod. 61 What it noted 264 c. Accursed are dedicated things 108 Adamant a precious Stone in the Breast-plate 302 Adarconim what Coine 2 4 Aethiophians of Africa mistaken for those of Arabia 154 241 Agate a precious Stone in the Breast-plate 303 Alkermâ—s of what made 294 Almond Rod what 265 Almug-Trees 52 Altar its name whence 282 Altar of Brasse 70 What it noted 281 Altar of incense 62. 64 What it noted 273 Altar to the unknown God 247 America discovered of old 224 Amethyst a precious Stone in the Breast-plate 304 Ammoniack-Gumme 270 Angels noted by Cherubins 259 Their Communion with Saints 230 Annual Festivals 112 Apollo whence derived by Plutarch 251 Arabia famous for frankincense 271 Araunah's threshing flowre The place of the Temple 2. 15. 184 What it cost 3 Arke of the Covenant 59 Mysteries thereof 254 Removals from place to place 252 What wood it was made of 253 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus whence derived and what measure 109 Asuppim Gates where 52. 102 B. BAlsame 317 Bases of the 10 Lavers 79 Bath what quantity 109 c. Bdellium what 261 Beasts 4 in the Revelations 5. are Angels 258 259 Bells on the Robe of the Ephod 88 What they signified 293 Beryll a precious Stone in the Breast-plate 305 Birth of Christ in September 323 Bishops and Elders the same 289 Blew in the Ephod what 294 Blindness what Spiritually 286 Blood of the eating thereof 236 Bonnets of the Priests 88. 313 Book of the Law 259 Bowls of the Candlestick 277 Branch in Scripture for Christ 264 Branches of the Golden Candlestick 277 Brazen Pillars 68 Scaffold 71 Sea 73. 74 What it denoted 283 Bread on the Golden Tables 275 Breast-plate of Judgement 89 Imitated by Heathens 310 What it denoted 299 The Stones in it 307 Breeches of the Priests 88 What they noted 289. 294 Bullocks offered 114 Burial in Churches when came up 246 Burying places of old without the Walls of Cities 245 Burning of Sacrifices what it noted 114 Burnt-offerings 114 Spiritualized 336 338 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 284 C. CAkes 1â— on the Golden-Table 276 Cakes Oyled for the meat offerings 123 Calamus Aromaticus an ingredient of the Oyntment 317 Candlesticks of Gold 66 Their fashion 278 What they noted 277. 279 Carbuncle a precious Stone in the Breast-late 301 Cassia-lignea in the Oyntment 317 Causey to the King's House 52 Cedar its excellency 218 Of what Use 173 Lepers purified with it 121 Censer of Gold 61. 63. 269 Ceremonies of Old were Types of Gospel-things 176 Chambers annext to the Temple 30 In the Courts 57 what they note 242 Chemosh the God of Ammon whence 152 Cherubins two upon and two near the mercy-seat 60 What they noted 257 Of what shape 256 On the inside walls of the Temple 58 What they signified 229 Chief-Priests 91 Christ mediates like a Prince 314 1 Chron. 6.10 opened 146 Cinnamon an ingredient of the Oyntment 317 Cities of the Priests and Levites 128 Their Fashion 130 Cloven tongues sitting on the Apostles 187 Coats for the Priests 88 What they signified 290 Colour varied by light 310 Compasse of the outward Court 45 Corner-Stone Christ 195. 201 Covers of Gold for the Incense-Cup 274 For the Shew-bread 274 Courses 24 of Priests 92 Of Singers c. 98 Courts of the Temple 35 c. What they signified 238 Crassus his going into the Temple boded his ruine 248 Crook-backt perverse 287 Crown of Gold on the High-Priests head 90. 313 What it signified 314 Of the King of Amalek what it weighed 5 Cubical form of the Oracle what 232 Cubit of what Length 16 Cymbals Instruments of musick in the Temple 96 D. DAvids gifts and preparations for the Temple 3 Daylie service 111 Spirituaâ—ized 320 Dedicated gifts to the Temple 3 Dedication-Solemnity 136 Destruction of the Temple 364 Diamond a precious Stone in the Breast-plate 302 Dishes of Gold for the Shew-bread 274 Doors of the Oracle what it noted 233 Of the Sanctuary 22 What it signified 315 Dove what it noted 325 Drams Hebrew Coines how much 2 Drink-offerings 126 What they noted 341 Dwarf what spiritually 287 Dyal of Ahaz 160 E. EArth's roundnesse hinted in
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-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
larger pieces of the Temple For unlesse such a smaller material be admitted to commence the degree of a Type especially when some Gospel truth may properly and without straining be applyed to it in concomitancy with the greater there may possibly appear some chasm or widening deficiency in the main material to be challenged by the captious for a blemish and imperfection in the designment of it for a typical signification of spiritual matters Yet herein it is not my intention to be critically and anxiously inquisitive into every minute and inconsiderable particle prying through the microscope of fancy into the knop of every spoon the fashion of the slaughter knives the thicknesse of each cauldron the situation of each vessel or the cubital dimensions of each material as if some rare Mystery were laid up in their numbers In which Ribera and some others are too curious in finding out Mysteries where most probably none were intended and dividing most subtlely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their small cummin into nice portions shewing themselves if I may so speak to be overmuch wise in the phrase of Solomon I had rather consider those lesser parts ut Typo ministrantia as only subservient to the main Type as (b) In Exod. Cap. 26. p. 1127. in folio Dr. Rivet conceives in his exposition upon Moses his Tabernacle As to the work then in hand I shall in the first place implore the divine aid of heaven and the assisting presence of the holy spirit in the illumination of my mind by the Lamps of the Sanctuary and beg that my eye-sight may be washed and cleansed with those waters that issue from under the (c) Ezek. 47.1 threshold of the sacred Temple That he who beareth the key of David would graciously please to open a door of entrance for me that so I may rightly understand and properly expresse my conceptions in reference to these Mysterious affaires Secondly I shall cautiously indeavour to proceed in this businesse generally according to the 6 forementioned Canons as to the explication of the nature of these excellent Types Yet herein I shall not need in the unfolding of their meaning to alleadge and apply the aforesaid rules which will prove tedious and uselesse seeing common reason is a sufficient Cynosure or load-starre in that particular Thirdly It shall be my study and care to give diligent and deep intention of spirit to the things in hand and yet I desire to propose them with all modesty and sobriety not challenging any determinate assertion unlesse where Scripture proves exceeding plain and evident Intreating the Courteous Inquirer to pardon my infirmities and not to passe too precipitant a censure upon the expositions before he have conferred the explications with the preceding Canons and the opinions of learned Divines both ancient and modern to whose apprehensions I freely and humbly submit my self Fourthly I shall crave leave to acquaint my ingenuous Reader that it is not the designe of this work to enlarge most amply upon all the significant parts of the Temple much lesse upon all the antient Types and Ceremonies they being a subject matter fit for persons of deeper insight and knowledg then I have arrived to Who having bin much intreated by a neer Relation somewhat concerned in this peice as at whose cost all the figures were cut in brasse to contrive one Chapter concerning the Temple-Mysteries I was in a good measure unwillingly drawn to this work in particular as indeed to the whole by a strange over-ruling Providence as may possibly somewhat more appear in the prefixed Epistle Wherefore I humbly and most earnestly entreat the kind interpretation of my poor labours the passing over my weaknesses by all learned and sober persons hoping that this so thin and slender an Essay may quicken and incite some abler quill taken from some Seraphims wing to pierce deeper into the heaven of these divine Mysteries dictated by the all wise Majesty of God himself As to some moderate explication whereof at present that I may proceed in a Methodical path Let me first in general treat a while concerning the time and place of its erection together with the Famous builder King Solomon who undertooke the care and charges of that Excellent work and then descend to speak to the several particulars in six Sections that so the Temple-Mysteries may be digested according to the method of the several preceding Chapters in the Compilement of its History So far fotth as there is any thing of spiritual signification in them All which may be very Commodiously reduced to these 6 heads following whereof I shall endeavour to discourse with all perspicuity and convenient brevity 1. Of the covered Temple and its several included divisions 2. Of the Courts and buildings round about it 3. Of its various Utensils and Ornaments 4. Of the several divine Officers 5. Of the solemn services in the Worship of Gods Majesty 6. Of the beneficial Endowments wherewith the Officers were encouraged in the performance of their several duties incumbent on them Which particulars when I shall have handled with all expedition and succinctnesse possible for such a work through divine permission and assistance A close shall be then affixed to this Chapter whose subject is the most choise and excellent most rare and difficult of all the rest Concerning the Mysteries of the holy Temple respecting the Time of its Erection IN this Paragraph containing an enquiry of what Mystery might possibly be wrapped up in the Circumstance of time wherein this glorious Edifice was erected I shall only mention some apprehensions of others who delight much to converse with numbers in the School of Pythagoras (a) In Heptaplo Lib. 7. c. 4. p. 35. Picus Mirandula a Learned man yet deeply affected with such kind of Mysteries conceited that the 6 dayes of the worlds Creation did prenote 6000 years of the worlds continuance each day being put for a thousand years Moreover that in each thousand years continuance there was somewhat notably correspondent with the Created works of each particular day So that as the waters were distinguisht into their several seats on the second day even so within the compasse of the second interval of a thousand years the great overflowing deluge covered the face of the Earth In like manner as the fourth day produced the glorious luminaries So within the compasse of the 4th interval of a 1000d years did Christ the (b) Mal. 4.2 Sun of Righteousnesse arise in the world and the Church signified by the (c) Cant. 6.10 Moon and the (d) Rev. 12.1 12 Starâ—s of the Apostles shined in her Horizon Nay the Temple which prefigured Christ and his Church was compleatly finished in the three thousandth year of the world and fasted a whole millenary of years viz. through the whole fourth day of the world bating the intercision of a few years during the Captivity of Babylon which was supplyed by its continuance about the same quantity of years
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