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
his conscience say some 2 Chr. 34.28 though more probably of his Kingdome as to utter desolation which was now hastening towards it Though the express words strictly examined do not say he should dy in peace but be gathered to his Grave in peace for though he was wounded in battell in a rash adventure against Pharaoh Necoh who was going up in haste to the war of Assyria having overthrown Jesiah in battell marcht on speedily towards Carchemish and left him to a peaceable buriall after his mortall wounds that were received at Megiddo called Magdolon by Herodotus for he died at Jerusalem and was buried with a most solemn and mournfull funerall in the Sedulchtes of his Fathers the Obsequies being managed by Jeremiah a holy Prophet in sorrowfull Lamentations Law 4.20 weeping out that dolefull Elegy The breath of our Nostrils the anointed of the Lord was taken in their Pits of whom we said Under his shadow we shall live among the Heathen A.M. 3394 Jehoahaz the 17th King After Josiah had reigned thirty one years the People of the Land exalted Jehoahaz his Son into his Fathers Throne 2 Chr. 26.2 Whose Reign was both wicked and short not exceeding three Months For the Aegyptian King after his Victory at Euphrates returning to Jerusalem put him down cast him in fetters at Riblah and carried him away to Aegypt where he died The Conqueror having condemned the Land in a great Tax and set up another son of Josiah in his Room A.M. 3394 Jehojakim the 18th King The conquering Aegyptian set up this King in the royal seat who could do no less then pay the Taxation to his Master at which the Land was set and then falls to the old idolatrous pranks of the preceding Princes But he was invaded by another forreign Prince and bound in fetters to be carried to Babylon 2 Chr. 36.6 Some think the Emperour did not carry him thither but the particle also in the next verse adjoyned to the Vessels of the Temple seems to insinuate that he went along with them But whether he went or no being not fully clear it 's certain that the Babylonian spoyled the holy Temple of many of its rich Vessels and placed them in the Temple of his God in the land of Shinar Ver. 7. Dan. 1.2 2 Kin. 24.6 This is manifest that if the Jewish King were captived he was sent back upon certain conditions for we find him dying at Jerusalem and buried there in the 11th year of his Reign A.M. 3405 Jehojachin or Jeconiah the 19th King The Dominion of this young King was but short yet sowre wickedness being usually disht up with Judgment for he reigned but three Moneths and ten daies and then at the end of the year Nebuchadnezar himself came to Jerusalem 2 Chr. 36.10 2 Kin. 42.14 and carried away ten thousand Captives together with the King and all the Treasures of the Temple and cut in pieces the goodly Vessels which Solomon had made and set Zedekiah his Uncle in his room over the Realm by his very name given him by the Conquerour importing the just Iudgments of God A.M. 3405 Zedekiah the 20th King This was the Augustulus of the Judaean Empire exalted by the proud Babylonian to trundle under his vast Empire But being highly wicked in the sight of God it came to pass through the anger of the Lord that he rebelled against his Master 2 Kin. 24.20 that golden head of the Imperiall Statue of Daniel Whereupon in the eleventh year of his underling Reign he was taken neer Jericho flying from his head-City and was brought to Riblah and there saw his sons slain before his face and after that his own eyes were put out Howbeit though being blind he never saw any more misery yet he felt enough for he was bound in â—etters of Brass and carried to Babylon He that would not see the hand of the Lord lift up in Ieremiah's threatning Messages must now sink under the weight of that iron Rod falne down upon and crushing his Bones into a dismall and utter ruine But he wanted not companions of grief to alleviate his sorrow especially the dolefull ruines of that incomparable Temple enough to qualify his Spirit under his personall Sufferings if they had been mixt with serious repentance and if his blind Bals had been moistned with soul-melting Tears so that with a brave Heroick Spirit he might never have repined at the loss of his own light seeing the Lamps of God's House were extinguished and like good Eli even contented to break his neck when the Ark of God is taken and cry out with a funerall voice and say with the famous Spartan Generall to his surviving Souldiers Diodor. Reserve your selves for better times Vitae est avidus quisquis non vult Templo secum pereunte mori Seneca in Thyeste v. 881. Concerning the deplored ruines of which sacred and magnificent Pile and its finall Catastrophe more shall be spoken in the last Chapter having now continued about 415 years During which space of time it was ten times robbed and plundered viz. 1. By Shishak King of Aegypt and next by five of its own Kings by one of the Kings of Israël and by Nebuchadnezzar three times in the Reigns of its three last Kings as may appear more fully in the foregoing Chronicle But before we come to the last and deplorable Chapter of its Dissolution we shall endeavour with all sobriety to refresh the mind of our pious and devout Reader with those rare evangelicall Mysteries that were vailed under the Shadows and Caeremonies of this royall Structure which we shall crave leave to exhibit in the succeeding discourse CHAP. IX Concerning the divine Mysteries of the Temple THis Chapter containes the Jewish Gospel or the streaming forth of the glorious beames of Christ incarnate whilst he walked under the (a) Exod. 34.33 Vail of Moses The Sun of Righteousness like a (b) Psal 19.4 5. Bridegroome coming out of the caeremoniall Chambers rejoyceth as a strong man to run his race through the empyreall Regions of this mysterious Chapter The forementioned (c) 2 Cor. 3.13 14. c. Vail is buried in Moses Grave The Curtain of the Temple is (d) Mat. 27.51 rent in sunder and divided among the Roman Souldiers The waxen Comb of the ancient Figures and â—ypicall cells is fully melted and rolled up in shining Tapers to illuminate Temple-students in finding out the Hony that couches in the (e) Judg. 14 8. carâ—a's of the slain Lion of the Tribe of Judah Jonathan dipt the top of Moses Rod in the Hony that was found in the wood of the ancient solemnities and behold how his (f) 1 Sam. 14.29 eyes were enlightned (g) Psal 34.8 O! taste and see that the Lord is good in giving to his evangelicall Israel a Land flowing with Milk and Hony The Jewish fleece is now become like the barren heath that (h)
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
thousand Talents of Gold that is 21750000 l. and above that ten thousand drams of the same metal Each dram being the hundreth part of the maneh or Hebr. pound which is usually so among most Nations and may be cleared to be so among the Hebrews I suppose from these two places compared The first whereof says that Solomon made three hundred shields of beaten gold and that three pound of gold went to one shield 1 King 10.17 2 Chron. 9.16 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three manehs The other place sayes he made three hundred shields and that three hundred Shekels we say went to one shield In the Hebr. it 's onely said that three hundred of gold went to one shield Whereby we learn that one maneh and an hundred of some one sort of the Hebr. Weights were equal which could not be shekels For in Ezekiel it 's expresly recited Ezek. 45 12. there went but sixty shekels to a maneh Therefore it remains most probable they were these drams one hundred whereof were in one Hebr. pound equiponderant to sixty shekels which in silver is 7 li. 5 s. of ours The hundreth part whereof is 1 s. 5 d. q. â…— of our money Now according to the twelvefold proportion of silver to gold a dram of gold is 17 s. 5 d. ob q. â…• I know the learned Brerewood doth count it by a round number of 15 s. being near in value to the Adarconims in the text But it is to be considered that Ezra or who else that wrought the Book of Chronicles while in the Captivity using the Aurei Darici or these Adarconims of the Persian Empire might make use of them to express the Hebrew drams of gold as being the nearest piece in value Though it 's evident enough that it 's neither an Hebrew word originally nor a coin used by Solomon who lived some hundreds of years before Darius whose stamp and rate it bare Now that one Adarconim fell in so jump with the hundreth part of the Hebr. pound is but a naked conjecture Wherefore according to the proved division of a li. into one hundred pieces we have adventured to take it in the Rate assigned According to which the Princes added to their former sum 13986 li. 13 s. 4 d. of our money in valuable proportion to their drams of gold 13986 13 4. After that we read of an addition of ten thousand Talents of silver that is 3625000 li. 3625000 li. of ours Moreover they added of Brass eighteen thousand Talents and one hundred thousand Talents of Iron besides precious stones These two inferiour Metals I shall not stand to reckon according to the uâ—uall proportion of their value to silver For if we lay together the severall sums of gold and silver I think we have a bag big enough to build the Temple Walls of massie silver and Vessels of massie gold as a learned man thinks Brerewood de nummâ—s cap. 6. and therefore suspects the Talent of gold not to have been of such a quantity as usually stated I confess there is one place which much favours this Conjecture and that is concerning the Crown of the King or as some apprehend of Molech the God of the Ammonites which weighed a Talent of gold with the precious stones taken from him at Rabbah and set upon King David's head which had it weighed three thousand shekels 2 Sam. 12.3 or fifty Hebr. manehs or pounds or one hundred and twenty five pound of our Troy weight reckoning three thousand shekels to the Talent and each shekel to avoid prolixity and trouble at 2 s. 6 d. or our half Troy ounce it would have proved a weight for a Crown not imaginable and would have almost crusht the Conqueror under this triumphant Ornament into his grave Yet herein the learned Scotchman Mr. John Weemse in his Observations Natural and Moral p. 141. offers his Solution by a Conjecture that the Crown was first broken and purged by fire and then made up into a convenient form into a less quantity and fitted for the victorious Temples of David But I rather adhere to the conceit of Dr. Rivet upon Exod. 25. who expounds it of the value of a Talent of gold and not of the weight by reason of the precious stones that were in it But however this be answered with some fair and probable interpretations of Villalpandus and others to secure this place which I cannot now fully insist upon seeing it's generally agreed upon that the Talent was of this quantity and value fore-stated we shall not be Niggards in these sacred Expences but draw up all the sums in Battalia together and see what a Volley of Shot they will pay towards the discharge of Temple-Expences wherein we shall account each shekel of silver at 2 s. 5 d. each Talent at 362 l. 10 s. and for gold each dram at 17 s. 5 d. ob q. â…• and each shekel of gold at 2 l. 9 s. and each Talent at 4350 li. of our current money   li s d Talents Shekels The Purchase first 000000006 00 02 0000 50 Silver 2 Sam. 24.24 la st 000000870 00 00 0000 600 Gold 2 Chron. 21.25 In Gold  435â—00000 00 00 100000 1 Chro. 22.14  In Silver  362500000 00 00 1000000 Ibid.  Gold  013050000 00 00 3000 1 Chron. 29.4  Silver  002537500 00 00 7000 Ibid.    813088379 00 02     The sum total of David's Offering alone   The Princes Offering Talents Shekels Drams In Gold 021750000 00 00 05000 0000 00000 000013986 13 04 00000 0000 10000 1 Chron. 29.7 Ibid. 10000 drams Silver 003625000 00 00 10000 0000 00000 The Princes 025388986 13 04 1000000. 00050. 00000 David's 813088376 00 02 0007000. 00000. 00000     0010000. 00000. 00000 The sum 838477362 13 06 1017000. 50 of Silver   Talents Shekels Drams  100000. 600. 10000.  3000.    50000.    108000. 600. 10000. of Gold Hereby you may perceive that K. David and his Princes together gave 108000 Talents 600 shekels and 10000 drams of Gold and 1017000 Talents and fifty shekels of silver to this Work which in our money amounts to eight hundred thirty eight millions four hundred seventy seven thousand three hundred and sixty two pounds thirteen shillings and six pence all deposited in the hands of Shelomith a famous Lord Treasurer the 6th in a direct Line from Moses being the Son of Zichri Joram Jeshajah Rehabiah Eliezer the son of Moses Nay so magnifique a sum it was that Dr. Donne sometime Dean of Pauls in his Encoenia or Dedication Sermon for Lincolns-Inne Chappel conjectures that if all the Christian Kings that are 1 Chron. 26.25 Exod. 18.4 would send in all they have at once to any one service it would not equal this Royal-Sum of David and his Princes A noble sum
carrying on of the Temple-Work were divided into 24 Courses by Lot according to this ensuing Table in the days of David by his Appointment But these Orders as to their Genealogicall Succession having been much confounded since that time especially under the Captivity possibly the Priests of Nehemiah's List might receive new Names according to a new Lot for their several Stations and therefore it is perhaps that we find the ancient Names somewaat varied and some of the new Courses not to be found Registred according to all the Names of David's Division Howsoever so far as they can be without many Transpositions of Letters clearly set down we may read as follows 1 Jehojarib 1 Chron. 24.7 called Jojarib in Nehem. 12.6 19. 2 Jedajah 1 Chron. 24.7 Neh. 12.7 19. 3 Harim 8 Neh. 10.5 12.15 Or Rehum Chap. 12.3 4 Seorim 8 Perhaps Serajah Nehem. 10.2.12.1.12 5 Malchijah 9 Nehem. 10.3 Or Malluch Neh. 12.2 Or Melicu v. 14. 6 Mijamin 9 Nehem. 10.7 Or Miamin Neh. 12.5 Or Minjamin Neh. 12.17 7 Hakkez 10 Perhaps Hatiush Neh. 10.4 12.2 8 Abijah 10 Neh. 10.8 12.4 17. Luke 1.5 9 Jeshuah 11. 10 Shecaniah 11 Neh. 12.3 Or Shebaniah Nehem. 10.4 12.14 11 Eliashib 12. 12 Jakim 12. 13 Huppak 1 Chron. 24.13 14 Jeshebeab 13. 15 Bilgah 14. Nehem. 12.5 18. Or Bilgai Neh. 10.8 16 Immer 14. Perhaps Merimâ—th Neh. 10.5 17 Hezir 15. Called Ezra Neh. 12.1 13. Or Azariah Nehem. 10.2 18. Aphses 15. 19. Pethahiah 16. 20. Jehezekel 16. 21. Jachin 17. 22. Gamul 17. 23. Delaiah 18. 24. Maaziah 18. Neh. 10. â— or Madiah Neh. 12 5. Moadiah ver 17. Of â—hese twenty four courses The first course entring upon the first Sabbath after the Temple's dedication continued so in the devolution of the work unto each succeeding course from Jehojarib the first untill the captivity and being afterwards fixed in the best order they could did so endure till the daies of our Lord's Incarnation Luk. 1.5 neer which time we read of Zachariah's Ministration at the Altar of Incense being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we translate it Of the Course of Abiah which was originally the eighth in number it being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think from this hebdomadicall or weekly entrance into the service Which word if critically insisted upon though it may not yield sufficient ground to build the assertion of this constant revolution of courses at such a set time as a week and if so yet is it not safe to lay stresse upon words the argument from Etymology being very sandy since the fall of the Tower of Babel upon the tongues of our Ancestors yet notwithstanding there are two places of Scripture that help us in this point that we may dismisse verball niceties to their tongues to whom they do movere Salivam The former place acquaints us of the Priests entring in upon the Sabbath and the latter 2 Chr. 23.4 2 Kin. 11.7 of their going forth upon the same day which is sufficient enough at present to our purpose especially Joseph Anti. l. 7. c. 11. p. 248. G. mihi since confirmed by Josephus being himself a Priest in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he ordained speaking of David that one Family or course should minister unto God for eight daies together from Sabbath to Sabbath Of these twenty four Tribes or courses 1 Chr. 24.4 sixteen were of the line of Eleazar and eight of the race of Ithamar The work impendent upon their shoulders since the Tabernacle-Vessels were taken off after the settlement of the Ark in the fixed place of the Temple was various and excellent consisting principally in these following particulars 1 The work of sacrificing with all its rites did lye upon them in all Offerings on the Altar of burnt offering nay 1 Chr. 6.49 2 Ch. 29.22 the whole service of the most Holy place 2 The Government of the Sanctuary and of the House of God was impendent on their shoulders 1 Chr. 24.5 3 They set the new-prepared shewbread on the golden Tables within the Sanctuary every Sabbath and removed the old 4 They ordered the Lamps of the golden Candlesticks every Morning 5 They kindled the daily Incense to make a sweet perfume in the Temple at the time of the dressing of the Lamps 1 Chr. 6.49 that the stench of that work might not be offensive 6 They were rhe unappealeable Judges of Leprosy Lev. 13.2 3. and Jealousy betwixt man and wife 7 They blew the Trumpets to the solemn feasts Joel 2.15 1 Ch. 15.24 16.6 Num. 10.8 31.6 and also before the Ark at its solemn removals and also to accompany the Captains of the Battel in War with their silver Trumpets before the Battel as may be perspicuousâ—y evident out of severall places of the holy Scripture 2 Ch. 13.12 Lev. 6.12 13. Exo. 30.23 1 Chr. 9.30 Mal. 2.7 8 They were to looke to the burning of wood continually upon the brazen Altar that the fire once kindled from heaven might never be extinguished 9 They were to make the holy Ointment with the appointed Spices 10 They instructed the People in the Law of God Of the Levites The Levites distinctly so called were not Priests but such as came from the stemme or root of Levi excepting the Children of Aaron These persons were appointed to wait upon the Sons of Aaron in the Courts and in the Chambers 1 Chron. 23.28 29. c. in the purifying of all the holy things and the work of the service of the house of God Both for the Shew-bread and for the fine flower for Meat-Offerings and the unleavened Cakes and for things baked in Pans or fryed and for all manner of Measure and Cize a good president to learne us of what sacred estimation we should account and what diligent care we should take in the conservation of the standard Vessels for the administration of commutative Justice they were also to stand every Morning to thank and praise the Lord and likewise at Evening Yea and to offer all burnt sacrifices unto the Lord that is to assist the Priests in case of multitude of Offerings such as were extraordinary in the Sabbaths new Moons and Set-Feasts by number according to the order commanded them continually before the Lord. And that they should keep the charge of the Tabernacle of the Congregation and of the holy place and of the Sons of Aaron their brethren in the Service of the house of the Lord. For which end they were at first numbred at the age of thirty years 1 Chron. 23.26 27. 1 Chro. 23.3 c. but after the daies of David alwaies at twenty Because then they did no more carry the burden of the Tabernacle-implements and Vessels Their number in the latter end of King David's reign was computed at thirty eight thousand whereof twenty four thousand were set off for the work and businesse of the holy House Six
out of the 17th verse 11 Azariel or Uzziel of Heman v. 4 18. 12 Hashabiah of Jeduthun v. 3 19. 13 Shubael or Shebuel of Heman v. 4 20. 14 Mattithiah of Jeduthun v. 3 21. 15 Jerimoth v. 4 22. Being all the Sons of Heman 16 Hananiah v. 4 23. Being all the Sons of Heman 17 Joshbekashah v. 4 24. Being all the Sons of Heman 18 Hanani v. 4 25. Being all the Sons of Heman 19 Mallothi v. 4.26 Being all the Sons of Heman 20 Eliathah v. 4 27. Being all the Sons of Heman 21 Hothir v. 4 28. Being all the Sons of Heman 22 Giddalti v. 4 29. Being all the Sons of Heman 23 Mahazioth v. 4 13. Being all the Sons of Heman 24 Romamti-Ezer v. 4 31. Being all the Sons of Heman These persons thus appointed to the Work of the Songs of Zion were freed from any other Service being employed in that Work onely 1 Chron. 9.33 Night and Day Now for the farther knowledge of the deduction of the Levites from the Loins of Levi together with the succession of Moses and Aaron the Children of the former viz. Moses being the Lord High Treasurers of the Temple of the other being High-Priests let us present this Genealogicall Stemme before your Eyes being deduced out of the 6th Chapter of the first of Chronicles and other places of Scripture Jacob or Israel Levi. 1 Gershon Exod. 6.17 2 Libni or Laadan 1 Chr. 23.7 3 Jahath 1 Chr. 6.20 23.10 4 Zimmah 1 Chr. 6.20 Or Zinah 1 Chro. 23.10 5 Ethan or Joah 6 Adajah or Iddo 1 Chr. 6.21 7 Zerah 8 Ethni 9 Melohiah 10 Baasiah 11 Michael 12 Shimea 13 Beraehiah 14 Asaph the chief Singer 2 Shimel or Shimi 3 1 Kohath who lived 133 y. Exod. 6.18 2 Amram Aaron 4 Ithamar 5 Eli 6 Phinees 7 Abiezer 8 Buzi 9 Ozi 10 Eli that brake his neck 11 Ahitub 12 Ahimelech 13 Ahijah 14 Abiathar Put from the High-Priesthood by Solomon 4 Eleazar 5 Phinehas 6 Abishua 7 Bukki 8 Vzzi 9 Zechariah 10 Merajoth 11 Amariah 12 Ahitub 13 Zadock who was High-Priest in the time of K. Solomon in the room of Abiathar 1 King 2.2.35 3 Moses Rehabiah Jeshajah Joram Zicheri Shelomith The great Lord Treasurer of the Temple 2 Chron. 26.25 26. 2 Izhar 3 Korah 4 Ebiasaph Exod. 6.24 Or Asaph 2 Chr. 26.1 5 Assir 6 Tahath 7 Zephaniah 8 Azariah 9 Joel 10 Elkanah 11 Amasai 12 Mahath 13 Eskanah 14 Zuph 15 Toah 16 Eliel 17 Jeroham 18 Eâ—kanah 19 Shemuel or Samuel the Prophet 20 Joel 1 Sam. 8.2 21 Heman the Singer 1 Merari 2 Mahli Numb 3.20 Exod. 6.19 1 Chron. 24.26 Mushi 3 Mahli 1 Chron. 23.23 4 Shamer 1 Chron. 6.46 5 Bani 6 Anezi 7 Hilkiah 8 Amaziah 9 Hashabiah 10 Malluch 11 Abdi 12 Kishi or Kushajah 1 Chron. 15.17 Or Kish 2 Chron. 29.12 13 Ethan probably the same with Jeduthun one of three Masters of Song If we compare these places 1 Chron. 15.19 25.1 2 Chron. 5.12 Obed-Edom 1 Chron. 16.3.8 Hitherto sufficeth it to have discoursed of the melodious Singers of the Temple with the Scheme of their Contemporaries to illustrate the History Let us now walk forth out of the Priests Court toward the Gates and Treasuries and take notice of the great diligence adhibited by these sacred Porters in their several Wards and Watches Of the Porters THE next Officers to be spoken to are the Porters who did watch at the Gates of the Temple day and night The Psalmist calls upon them that stand by night in the House of the Lord to bless His Name and Psal 134.1 in a Psalm indited for the Sons of Korah to tune he tells them He had rather be a Door-Keeper in the House of God then to dwell in the Tents of Wickedness Psal 84.10 or the Curtains of Alienation from the presence of him that dwelt between the sacred Cherubims The number of these Porters in a gross and full summe 1 Chron. 23.6 are remembred to have been four thousand by the Appointment of King David and seem to have been divided into 24 Courses like as the Priests and Singers were For one Text relates 2 Chron. 8.14 that Solomon did appoint the Porters by their Courses at every Gate according to the Order of David his Father According to which if we examine the account so far as it is brought in by Holy Scripture we shall read of 24 chief persons whose Sons and Brethren seem to come by course after 7 days from time to time out of their Villages 1 Chron. 9.25 to that Service at the several Gates of the Temple To which they were designed by Lot as may appear more particularly by this Draught annexed taken out of 1 Chron. 26. THE GATES 1 On the East The keeping whereof by Lot fell to Shelemiah ver 14. called also Meshelemiah the son of Kore of the sons of Asaph that is Abiasaph the Great Grandchild of Kohath and under him of these Levitical Porters came in by course constantly 6 persons to watch there v. 17. probably the same person who is called Shallum the chief Porter because his Lot fell out to be at the chiefest Gate which appears by the very same account of His Lineage 1 Chron. 9.19 6. 2 On the North. The Lot hit upon Zechariah a wife Counsellor being the son of Shelemiah and under Him at the North-Gate there were appointed 4 to watch by course 4. 3 On the South The Lot came forth to Obed-Edom and those under his Rule Southward verse 17. 4. 4. On the West Toward Asuppim or the Treasury-House which stood at the South-End of the Western-Wall and had two little Gates at each end of the Treasury whereof we have spoken before They were committed to the custody of the Sons of Obed-Edom at each Gate two as it is exprest v. 17. two and two 2. 2. At Shallecheth or at the Causey of the King 4 Porters v. 16 18. 4. At Parbar-Gate two Porters v. 18. and both these Gates were under the custody of Shuppim and Hosah v. 16. 2. Â Â 24 So that hence we may observe that there were 24 Porters constantly fixed by their Courses in their stations for the Watch at the Gates of the Outward Court of the Temple They are recited to have been placed in the four Quarters of the House of God even towards the East West North and South and that they lodged round about the House that is in the Chambers of the Outward Court having the over-sight of the Gates and had the charge lay upon them of opening them every morning Their exact Genealogie in a direct Line from their Ancestors is not precisely and determinately recorded in a methodical manner that I have yet observed Onely the Scripture is pleased thus far to insinuate that the Porters were of the Line of Korah and Merari Of Korah the Grand-Son of Kohath descended Meshelemiah the principal Porter of the Temple being setled at
the East-Gate who is related to have been of the Sons of Asaph otherwise called Ebiasaph the Son of Korah Exod. 6.24 1 Chron. 26.1 The Sons of Meshelemiah were these Zechariah He was a Porter of the Door of the Tabernacle in David's time 1 Chr. 9.21 1 Chron. 26.2 3. Jediael 1 Chr. 9.21 1 Chron. 26.2 3. Zebadiah 1 Chr. 9.21 1 Chron. 26.2 3. Jathniel 1 Chr. 9.21 1 Chron. 26.2 3. Elam 1 Chr. 9.21 1 Chron. 26.2 3. Jehohanan 1 Chr. 9.21 1 Chron. 26.2 3. 1 Chr. 9.17 19 c. Elioenai 1 Chr. 9.21 1 Chron. 26.2 3. This Meshelemiah is called otherwhere Shallum the Son of Kore the son of Ebiasaph the son of Korah who with his Brethren kept the Gates and the Entry into the House of the Lord. Shallum was chief and with him were reckoned Akkub Talmon and Ahiman as Assistants Of the Family of Merari 1 Chron. 26.4 c. Obed-Edom with his Sons following Shemajah The Sons of Shemajah Othni Rephael Obed Elizabad Elihu Semachiah Jehozabad Joah Sacar Nethaneel Ammiel Issachar Peulthai There seems to be another of this name also in this Office brought in annexed to the other with an ALSO in the same Verse and is called the Son of Jeduthun 1 Chron. 16.38 Of this same Family of Merari was Hosah with his Children Simri Hilkiah Tebaliah Zechariah c. who waited upon the Temple-Watches 1 Chron. 20.10 11. at the Western-End of the Sanctuary Of the Treasurers WE have heard that some of the Levites were Singers others Porters or Watch-men Now we come in a word to speak of an Appointment of some of the Levites to be Treasurers whereof there was one Supream or Head-Officer whose name in the days of David and Solomon is mentioned to have been Ahijah 1 Chron. 26.20 and that He was set over the Treasurers of the House of God and of the Dedicate Things Under him there were two other sorts of Officers the first whereof kept the Treasures of the House of the Lord that is such as were constantly injoyned for the maintenance of the Temple and they are recited by name to have been two Brethren Zetham and Joel the sons of Jehieli and Shebuel the son of Gershom Ver. 22. of the Posterity of Moses seems to have been the chief being called the Ruler of these Treasures The second sort was entrusted with the Treasures of the Dedicate Things that is the Gifts or Free-will Offerings of the Princes Ver. 24. Captains Priests or any other of the people which were voluntarily presented unto God out of spoils won in Battels or any other way whereby their substance was augmented Such as Samuel Saul Abner Joab David the King with the chief Fathers and Captains over thousands or hundreds in the Host of Israel had freely bestowed on the Temple-Service Ver. 26 27 28. Over which we read that Shelomith was the great Lord-Treasurer whose Linage according to all the Names of the Persons between Him and Moses that we yet find mentioned was on this wise Levi Gershon 1 Chron. 17.20 1 Chron. 23.7 Laadan or Libni intermediate Sons not known 1 Chron. 23.8 Jehiel or Jehieli Zetham Joeli Kohath Amram Moses Zipporah Jethro Exod. 2.22 Gershom Intermediate sons not known Shebuel over the Treasures of the House of the Lord verse 24. 1 Chron. 23.16 Eliezer Exod. 18.4 1 Chr. 26.25 Rehabiah Jeshajah Joram Zichri Shelomith Over the Treasures of the Dedicate Things v. 28. By this short Scheme though imperfect for want of Scripture-Light we may perceive how highly God was pleased to honour the Posterity of Moses in bestowing upon them mainly the chief Trust of the Treasures of his House Let us here remember that these Overseers and Guardees of the Treasuries were reckoned among the Porters as having the distinct charge of the Chambers Doors and Chests of the Treasures For it is expresly recorded that the four chief Porters had the over-sight of the Chambers or Store-Houses and the Treasuries of the House of God intrusted with them Moreover 1 Chr. 9.26 1 Chron. 26.15 17. 2 Chron. 25.24 we may observe that the Sons of Obed-Edom known Porters had the house of Asuppim or the Gatherings as well as of the little Gates at each end of the House committed to them being the same Treasures that were robbed by the King of Israel in the days of Amaziah King of Judah Lastly it appears by that passage in the time of King Hezekiah's famous Reformation which acquaints us that Core the son of Imnah the Levite the Porter toward the East was over the Free-will Offering of God 2 Chron. 31.14 to distribute the Oblations of the Lord and the most Holy Things So that it appears that the Treasurers and Overseers of the Dedicate Things are to be computed among the Porters but of a higher Rank then the ordinary Ones that came in and out by turns to wait at the Gates to open and shut and watch at them day and night For some we find employed in taking the charge of the ministring Vessels and bringing them in and out by Tale according to the Appointment of the Priests 1 Chron. 9.28 29 c. 1 Chron. 23.28 Some were set to the over-sight of the Vessels and all the Instruments of the Sanctuary and the fine Flour and the Wine the Oyl the Frankincense and the Spices One had his Office over things made in Pans others over the Shew-Bread to prepare it for the Sabbath and others in other diverse and various Employments of this nature But enough of these let us proceed to the Judges of the Nation that were of this Levitical Tribe Of the Judges BEsides the Singers Porters and Treasurers there were also Judges of this Tribe of Levi. Some whereof had their constant residence in the Countrey for this Service and their number distinct from the 24 thousand that set forward the work of the house is reported to have been six thousand as Officers and Judges To cut this Discourse short 1 Chron. 23.4 we shall onely speak to two things their Linage and their Office As to their Linage it s known out of many passages of Scripture that Kohath the son of Levi had four sons Amram Izhar Hebron and Vzziel The Posterity or Issue of which four persons 1 Chron. 23.12 1 Chron. 26.23 were styled by the Names of their Fathers The Children of Izhar and Hebron were set apart for this work of Judgment principally as to the set stations Though probably many hundreds of their Children might be also taken up in the immediate service of the Temple as appears by the Singers of Hemans Company that were the Iffue of Izhar as may be seen in the Genealogical Scheme of the Singers in preceding pages Neither is it improbable but that those 24000 who were employed more immediatly in the Temple-Worship when they departed in their Courses from their service did also perform this great
sweating under the rigour of the Law the cunning of perverse Pleaders the corruption of Juries and Judges in any of the other Courts But hitherto let it suffice to have spoken of all the sacred Officers which were genuinely extracted from the Root of Levi. A word of the Nethinims and we shall end Of the Nethinims THese were the most inferiour persons that were conversant in any Temple-Work being of the Race of the Idolatrous Canaanites and were the first-fruits of any whole Cities or Societies of men that were proselyted unto God presaging of old the future admission of the whole Harvest of the Gentiles within the Pale of the Church The Story is sufficiently known how the people of Gibeon Chephirah Beeroth and Kiriath-Jearim by a wily collusion imposed upon Joshuah Josh 9.17 and the Princes of Israel whereby they obtained an exemption of their persons from the common calamity of Canaan But upon discovery of their craft they were solemnly adjudged unto Bondage yet such as was very honouâ—able if any servitude may be so styled in that they were appointed for servants to the House of God under the Priests and Levites Ver. 23. and so might esteem it some accession of excellency to be placed rather in the Van of Bond-men then in the Rear and to be made the Lags of Free-men What ever estimation they put upon it certain it is such sacred service was a great mercy to them who having their lives spared because of the Oaths of the Princes might have been banished but were now received unto the Knowledge Service of the true God and like to be set in the true path of Eternal Salvation so that whereas others are said to take the Kingdom of Heaven by violence in another sense Math. 11.12 here the Gibeonites may be said to have taken it by craft and out-witted themselves into true happiness The work which they were appointed to by Joshuah was hewing of Wood and drawing of Water for the Sanctuary and for the Congregation that is for the service of the Congregation in their Sacrifices and for the Altar of the Lord. Our Translation reads it thus Josh 9.23 Ver. 21 27. Ver. 27. that Joshuah made them such that day But in the Hebrew the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedit eos and he gave them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan to give or deliver over Whence it is that they were styled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nethinims or the persons given and delivered over for such a service and therefore the Text says they were cursed that is dedicated to God as the first-fruit of the slaves of Canaan Ver. 23. Even as the City Jericho Josh 6.19 7.1 with all the goods was cursed as being the first-fruit of Cities taken in the Land therefore was all the Treasure of it consecrated to the Lord and Achan herein sinned by medling with the accursed or dedicated spoils every person being cursed and condemned that durst touch any Dedications to diminish from or take them away But as to these Nethinims which we have in hand that were thus accursed and dedicated to the Sanctuary the sons of Saul found is by sad experience to be a dangerous point to meddle with consecrated persons as well as things Concerning whose Name 2 Sam. 21.9 the Paronomasia is more clear and evident in the Book of Ezra where the Holy Pen-man creating of these persons in the Register of the Returns from Babylon hath these words in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the Nethinims Ezra 8.20 Shenathan David which David gave or as we read in our English Version had appointed for the service of the Levites that is whom David had de novo constituted in their several set-courses as He had done all the Officers of the Temple in their several Stations a little before his death not that now they were at this time first employed in these Services but had been ever since the days of Josuah conversant in that labour but were now methodized for Temple-service according to the Incense of their Generations since the days of their Primitive Admission to be the Ministers or Servants of God in the lowest Works of the Sanctuary Ezra 7.24 The Habitation of these Nethinims or Gibeonites was in Ophel when the Temple was built Neh. 3.26 11.21 that is either in the Tower it self as some conceive or else in houses near to that Tower or the Wall so called of Ophel in a capacious place or street possibly running near the Wall and adjacent to the Tower of Ophel On which stately Building there was much expended by King Jotham and it was afterward magnificently raised to a very great height by King Manasseh 2 Chron. 27.3 2 Chron. 33.14 Now the reason why they lodged in or near Ophel was because of its proximity or nearness to the East-Gate of the Temple the ordinary stately entrance into that sacred place For they being not of the Tribe of Levi might not lodge within the Courts of the Temple But those that were in course to attend upon the Wood and Water for the Sacrifices and other sacred uses lodged close by till their Week was finisht and then probably they went out to their Cities and Villages abroad in the Countrey as the Priests and the Levites did For we have express mention of Cities abroad wherein these Nethinims as well as the other Officers of the Temple dwelt Ezra 2.70 But so much let it suffice to have spoken concerning the sacred Officers attendant upon Divine Worship in the House of God at Jerusalem SECT II. The second Paragraph of this Chapter according to the Division of it in the beginning shall contain the several Seasons Quantities Numbers and Measures of things sacrificed unto God under the Jewish Paedagogie IN the first place let 's remember that the Divisions of this Section ratione temporum will out of Scripture produce some short Discourse about 1 The Daily Service 2 The Weekly 3 The Monethly And fourthly the Annual Festivities which were to be punctually observed and solemnly performed in their due time and method according to the Divine Injunctions in this Holy Place Here before I proceed it 's somewhat requisite that I briefly speak a little to the dry and liquid Measures of the Hebrews so far and of so many onely as we shall use in this Discourse of the Sacrifices As to dry Measures there are three onely that we shall use The Omer Ephah and Homer Concerning which we find in Scripture Exod. 16.36 Ezek. 45.11 Antiq. l. 3. c. 7. that ten Omers make an Ephah and ten Ephahs produce an Homer By a tenth deal of Flour so often mentioned in the Levitical Sacrifices we understand an Omer which in the Hebrew Text of Leviticus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is retained by Josephus who calls this Quantity and Measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
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
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
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
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
without hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Justin Mart. Tryph. p. 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it is not the work of man but the counsel of God the Father of the Universe who produced him that at length he might swell into a vast (k) Ver. 35. mountain filling the whole Earth This is that famous stone with the vision whereof Zechary comforted Zerubbabel and the people of Judah when returned out of Captivity that the stone laid before Joshua the High Priest should have (l) Zeph. 3.9 Cypr. ibid. p. 277. seven eyes engraven upon it by the Lord of Hosts who replenished his Son with the fulnesse of the God-head with abundance of all spiritual gifts and graces especially with a singular watchful care over the Church in all its Calamities and distresses Nay all the Saints of God following blessed Samuel may with joyful shoutings pitch this happy stone in the valley of vision and call it their (a) 1 Sam. 7.1 Cypr. p. 278. Eben-ezer For hitherto hath the Lord helped us seeing our Lord Jesus is the (b) Isa 28.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundamentum fundatum the fixed established and sure foundation laid in Zion by God himself for his people to settle thereon all their hopes and expectation of glory 4. He is styled a perilous stone ¶ 4. a dangerous rock of offence to all them that shall stumble at it In himself indeed (c) 1 Pet. 2.7 he is precious to them that believe but per accidens to them that refuse and reject him he proves a stone of (d) Isa 8.14 Rom. 9.33 offence and passive scandal Nay all that burthen themselves with it shall find it to be an active and (e) Zech. 12.3 burdensome stone yea a sharp stone to cut them in pieces though all the people of the earth should be gathered together against it It will be found worse then any Tarpeian precipice upon which such shall fall headlong whosoever they be that presume to deal with the (f) Act. 1.18 rewards of iniquity and bursting in sunder in the midst shall present the gushing forth of their bowels to astonished spectators He that falls upon it saith our (g) Mat. 21.44 Lord himself shall be broken but on whomsoever it shall fall it will grinde him to powder Here indeed upon earth the Lord Jesus is a foundation stone lying low and obscure during the exinanition of his state incarnate but hereafter in heaven he shall be brought forth as the (h) Zech. 4.7 headstone of his Temple with shoutings of Saints and acclamations of Angels crying Grace Grace unto it Here below the great and proud Dons of the World being offended at his depressed and mean condition do impingere stumble at and break themselves against that blessed stone all their designes and machinations against him being broken in pieces like a potter's vessel But if they shall persist in their rebellion and contumacy finally to the last At the great day of Judgment this stone shall fall upon them to their fatal and utter ruine when all power shall be committed to the Son who then shall break them to powder At that time Blessed shall all be who have not bin offended in him when those that have hardned themselves against this munition of rocks and have run their vessels against him shall suffer a most dreadful shipwrack Then those who have presumed to spit against this glorious heaven shall find their shameful spewing to return upon and to cover the face of all their glory Then those who have dared to shoot their keen arrowes dipt in the malignant poison of enmity towards him against this radiant Sun shall deeply bemoan more sharp darts fiercely retorted upon their own bosomes and piercing through their very hearts 5. He is termed a corner-stone in many places of holy Scripture ¶ 5. From which expression became he is called by the name of one corner-stone only seeing that under the building there are not only four corner-stones but many others laid in the several sides and middle of the supporting foundation all which do make up but one full and compleat substruction for the superior building to rest on we are not to inferre that Christ is not the whole and intire foundation of his Church needing others to hold Copartnership with him in this great work But therefore is the Lord Jesus called the corner-stone by way of eminency seeing it is such a stone as doth excell in strength and exceed in quantity all other stones that are laid togethâ—r with it in ordinary foundations The corner-stones are the main and chief supports of the building and therefore most usually are of the largest cize and cut out of the stoutâ—st vein in the Quarry Wherefore our Lord for his admirable strength in bearing the weight of the Churches sins and preserving the state of their graces and the hopes of their glory from ruine is denominated by the Corner-stone whereas indeed the expression is figurative the chiefest part being taken for the whole foundation But besides this I shall humbly crave leave to present a new conjecture in reference to the point in hand and earnestly beg a Candid acceptation thereof from ingenuous spirits which is this That seeing our blessed Saviour is indeed the onely and compleat foundation of his Church and yet being mentioned in Scripture under the name of a corner-stone in the Singular I have entertained some thoughts that although generally other buildings have many stones laid for their foundation yet this spiritual and mystical building of the Church may be conceived not to be unlike that admirable Temple of Latâ—na in Buto a City of Egypt near the Sebennitical mouth of the River Nile concerning which Herodotus attesting that he was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saw it himself relates that it was made and framed (a) Enterp seu Lib. 2. §. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one vast and entire stone In like manner we may conceive the foundation of this spiritual Temple to have bin made of one great vast foursquare stone supplying the whole extent of the bottome of the building Which by reason of the chiefest and choicest office of a foundation viz. to support all the angles or corners is termed by the Apostle Peter and others following the Septuagint in that renowned (b) Isai 28.16 place of Isaiah so often mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cornering stone or such a stone which in its four Angles respects and supports all the four corners of the building and is therefore exprest by a collective term Although in our translation and according to the ordinary and common conception of the term of an Angular or corner-stone whereby the word is turned we usually apprehend of it as it were placed in one onely corner of the foundation of this spiritual building But at present with the favour of the Learned I shall crave leave to accept of the signification of
they knew not what it was So Moses told them afterward He fed thee with Manna which thou knewest not neither thy Fathers c. and vers 16. He fed thee in the Wildernesse with Manna which thy Fathers knew not There be that have mentioned a fourth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum as a gift of God Joh. 4.10 On all these accounts Christ answers to Manna For as that was given out by portion so to every one is given Grace (a) Eph. 4.7 according to the measure of the gift of Christ As that was prepared and (b) Neh. 9.20 given by God so 't is the Father saith our Lord that (c) Joh. 6.32 giveth us the true bread from Heaven Lastly As the Israelites knew not Manna to be the bread which God had (d) Exood 16.12 promised to give So neither did the Jews in our Lord's time know him whom the Father had (e) Joh. 6.27 sealed and sent For they (f) Ver. 41.42 murmured at him because he said I am the bread that came down from Heaven and they said Is not this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from Heaven Secondly As to the Quantity or bigness of each grain of Manna (a) Exod. 16.14.6.31 Behold upon the face of the Wilderness there lay a small round thing as small as the hoar-frost on the ground and it was like (b) Numb 11.7 Coriander-seed which some have translated by Mustard-seed but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lxx doth confirm our Translation However in its being compared to congealed drops of dew and Coriander-seed we see how small and contemptible a thing it was to the outward eye So was Christ despised of the world and rejected of (c) Isa 53.3 men Thirdly The Figure or outward shape of Manna was round as we read in that verse of Exod. 16. Whereby some would have the perfection of Christ to be set forth by that capacious Figure But 't is not good to fetch bloud out of Types by too much squeezing Fourthly The colour of Manna It was like Coriander-seed for its littleness and (d) Exod. 16.31 white the colour thereof being as the (e) Numb 11.7 colour of Bdellium The seed of that Coriander which grows with us when ripe is of a whitish colour tending to yellow Some report that its colour is not white to wit of such as grows in the Eastern parts of the world and therefore (f) In veec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnine citing a Rabbi conceives that the Text must be thus pointed and paraphraz'd It was like Coriander-seed that is for its littleness and roundness and it was white not that it was like to Coriander for colour For its colour was as Bdellium Some out of (g) l. 12. c. 9. Pliny expound this Bdellium to be the gum of an Arabian tree But its plain by him that the tree and the gum was black but transparent being of a dark-red turning to (h) Wicked Antedotarm p. 371. Edit 1642. black and so cannot be the thing this Manna is compared to Others because the Lxx. do translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceit it to have been of the colour of Crystal transparently white But others will have it to be a Pearl-Margarite white and round such as we sometimes find in shell-fish To which purpose there is a story related by a Jew in his (i) Benjamin Itinerar pag 105. Itinerary that on the 24 of Nisan they take rain when falling upon the waters and shut it up in a vessel and let it down to the bottom of the Sea then about the middle of the moneth Tizri they let down men with ropes and bring up the vessel and finding little creeping creatures in it they cut them open take out this Pearl which they call Bdellium It seems by the coasting of his journies that this place was not far from Ormuz near the mouth of the Persian gulf It was a Town on the Arabian or west side of that gulf (k) Purch Pilg. part 1. pag. 237. more North then the Island Baharem Although its more then probable that the foresaid story is corrupt yet * Polon Polyhist cap. 56. p. 432. ed Lug. Bat. 1646. there was a sort of shell-fish taken up thereabouts wherein they found these Pearls and call'd them by the name of Bdellium and that which is remarkable that the next place in the Jews Itinerary * Ammian Marcellus pag. 172. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Havilah (a) Gen. 2.12 the place where as Moses tells us was found the Bdellium and the Onyx stone From all which we learn that the grains of Manna were round some what transparent and (b) Barthol de luce animal p. 132. white To apply it briefly to Christ Whiteness of old was the Emblem of innocency sincerity and beauty Innocency and therefore there runs a promise that when God pardons his people (c) Isa 1.18 their sins shall be as white as snow so the Saints that are made Priests unto God are resembled in their glorified estate to be habited like the Priests of old in (d) Rev. 7.13.19 18. white sinnen Sincerity and Integrity and therefore the Judges of old rode upon (e) Judg. 5.10 white Asses And in the Vision of Daniel the Ancient of Dayes coming to judgment is represented with a garment as (f) Dan. 7.9 Rev. 20.11 white as snow haâ—ing a white Throne set for him For Beauty the mixture of white is a great Ingredient of beauties Panegyrick My Beloved saith the Spouse is (g) Cant. 5.10 white in the first place and also ruddy And the other side the Bridegroom commends his Spouse to be (h) Cant. 6. 1 Pet. 2.22 fair as the Moon In all which respects Christ is the chiefest among ten Thousand * an unspotted Lamb Innocency and Purity being fully in him Fifthly As to the taste of Manna it was like (i) Exod. 16.31 wafers made with honey and like fresh oyl Which Ainsworth conceits to be thus understood that when it was fresh gathered and uncooked it tasted like sweet Wafers but when baked or otherwise prepared it tasted like oyl For its pleasant and most delicious sweetness (k) Numb 11.8 Nonnus in his Paraphrastical Version of John calls it the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Honey dropping snow In another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous hony-flowing Manna and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of Heaven or as the Psalmist Angels food Whatever Manna was to the Israelites sure we are nothing so sweet and pleasant to a gracious soul as the (a) Cant. 1.2 kisses of Christs mouth for his love is better then wine O taste and see sayes the Psalmist that the (b) Joh. 34.8 Lord is good His mouth is most (c) Cant. 5.16 sweet yea he
Iliud α. ver 482. φ 326. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of contraries a usual figure as bellum q. minimè bellum lucus q. minimè lucens Because Tarsus was a rich Countrey and this precious stone is of great value Others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exploration or trial of Marble Upon what grounds either are founded I leave to the Grammarian But seeing in Scripture this word is sometimes put for the Sea Psalm 48.7 and Isa 2.16 (a) Gregor Lex Sanct. p. 270. therefore learned Authors do conceive that the precious stone of the same name is so called from its sea-green colour such as the Beryll is resembling a colour mixt of blew and green If it have any golden Rayes in it it is called a Chryso-beryll which some do refer to the Chrysoprase But this is a general Note that different stones of several colours if they have any streakes or spots resembling Gold are by some Authors presently call'd Chrysolites But of that stone which bears the name of the Chrysolite Boet. l. 2. c. 65. p. 210. I made mention before in the Discourse about the Topaz Hereby we may see the reason why so many have read the Hebr. Tarshish in this place by the Chrysolite and that the Chrysolite properly so called is not the Beryl is evident in that these two are distinctly reckoned in the Revelations Rev. 21.20 All Beryls are transparent but of a dilute or waterish colour but if they be deep tinctured they are taken for other gemmes As for the origination of the word Beryl (c) Isodorus l. 16. c. 27. Isidore of Sevil hath noted it to be from the Indian-tongue and our word pearl is thought to be thence deduced of which those that are skilful may give an account whilest we considering its colour and name in relation to the sea may very aptly referre it to the 10th Son of Jacob whose name Zebulun was engraven thereon Which agrees with the Marine habitation of this Tribe according to the Prophecy of Jacob. (d) Gen. 49.13 Zebulun shall dwell at the haven of the Sea and he shall be for an haven of ships and his border shall be unto Zidon To which purpose Moses tunes his dying song when joyning him with Issachar in the Book of Deuternomy Accordingly in the partition of the Land of Canaan we have recited the Towns of his Province bordering upon the Mediterranean and the Galilean Seas the former on the West and the other on the East This Tribe and tract was famous for the birth of Jonah the Prophet who was born at (a) 2 King 14.25 Gathhepher or (b) Josh 19.13 Mat. 12.41 Gittah-Hepher in the Land of Zebulun He that fled from the Tarshish of Canaan the presence of God to the Tarshish of the Gentiles But behold c a greater then Jonah is here who was conceived here often crossed this Sea of Galilee and taught in these parts The Beryll of his doctrine shone most gloriously in the (d) Esay 9.1 2. Math. 4.13 15. the borders of Zebulun and Napthali by the way of the Sea The people that sate in darknesse saw great light and to them which sate in the Region and shadow of Death light is sprung up To conclude As Zebulun was a great Traveller and Merchant by Sea so had he often occasions of sending orders and accounts in writing and therefore he is recited to be good at the Pen. (e) Judg. 5.14 Those that handle the pen of the writer came out of Zebulun to the War against Siserah 11. The 11th Stone in order is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Onyx whereof before On this was graven the name of Joseph Which exprest as (f) Dr. Prideaux one speaks his humanity Sure we are he was the kindest Brother that ever we reade of and therefore the two Stones of the shoulder had all the names of the Children of Israel in them to shew as was noted before that kindness love and compassion which Joseph manifested to his Brethren in providing a habitation and nourishing them in the Land of Egypt This is a stone of great variety and moderately transparent Oh how (g) Gen. 49.22 Deut. 33.13 manifold are the blessings of Joseph He had (h) Deut. 21.17 two portions in the Land of Canaan which was the right of the first-born For good Jacob adopted (i) Gen. 48.5 his two sons for his own and made them to bear equal share in all the priviledges of his immediate sons and that Joseph might not lose the blessing of the (k) Gen. 49.24 Stone of Israel we have Joseph himself in one Stone among the 12 tribes on the Breast-plate and two Onyxes on the two shoulders of the High-Priest for Ephraim and Manasseh whom the Holy Patriarch brought into a relation of immediate filiation to him The twelfth and last is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jashpheh Wherein all consent for the Jasper A stone well known whereof some are of various colours spots rings and streaks some are very dark and opacous those are the worst some are clearer but none fully transparent It s difference from the Agate I mentioned before The word some do derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be eminent Buxtorf and according to the Chaldee signification to break in pieces how appositely Rev. 4.3 let others judge We read in the Revelations that he who sate upon a visionary Throne was to look upon like Jasper signifying the admirable stupendious and various excellencies of the divine attributes and as this stone is not transparent so neither is it possible for any mortal eye to dive into the bottome of those unspeakable Mysteries The Learned Paraeus conceivs that the person sitting on the throne was †Paraeus in Rev. 4.3 p. 662. b. edit Francof 1647. Col. 3.1 Jesus Christ God blessed for ever into whose hands the Father hath cowmitted all judgment Then doth it properly fit Benjamin whose name was engraven on the Jasper in Exodus The Lord Jesus being the true Benjamin of the Father the Son of his right hand who sitteth * on the right hand of God In the 21 of the Revelations the Jasper of Benjamin is named first well suiting with our spirituall Benjamin who is the head of the body the Church who is the beginning the first-born from the dead Col. 1.18 that in all things he might have the preheminence Accordingly in the portion of the Tribe of Benjamin stood the glorious Temple at Jerusalem the Type and Figure of Christ according to the Prophecy of Moses The beloved of the Lord shall dwell in safety by him Deut. 33.12 and the Lord shall cover him all the day long and he shall dwell between his shoulders His ravening like a Wolf noted say some the Altar's devouring consuming multitudes of Sacrifices Paul the chief and first of the Apostles was of Benjamin the Jasper first mentioned in
sacrifice for sin hast thou not required but a Body hast thou prepared me Implying that all the legal Offerings were in themselves of no validity only so far as the Offerer did look through them with an eye of Faith upon the Lord our Saviour who bore our sins in his own Body upon the Tree The chief and principal scope of all those ancient Services was to bring near to the view of their Faith the apprehension of Christs meritorious sufferings for penitent sinners Now as there were various creatures offered so each of them held forth some excellent quality in our Lord. The Heifer a laborious creature might signifie his labour and constancy in the great work which he undertook for mankind and because used for the tillage of the ground with (e) Diod. Sic. Ed. H. Steph. p. 73. incessant and industrious pains it was consecrated by the Heathens to Osiris the Inventor of Fruits and Corn. He was most exceeding laborious and painful in the sowing the seed of the Gospel of the Kingdom The Lamb noted his meeknesse (f) 1 Pet. 2.23 There being no guile found in his mouth who when reviled reviled not again but committed himself to him who judgeth righteously As a Lamb he opened not his mouth (a) Isa 53.7 but was dumb before the shearer He was the Lamb slain (b) Rev. 13.8 from the foundation of the world not only in respect of the Eternal decree of God and the vertue of his death reaching even to the beginning of the world but in respect also of those Typical Shadows wherein among the rest there were Lambs offered up to God For so we read of Abel that in the beginning of the world he offered of the (c) Gen. 4.4 firstlings of the flock and of the fat thereof The Goat or Kid a lively and vivacious creature might hold out to us the alacrity and cheerfulnesse of his Spirit in that great and admirable kindnesse of his to dye for sinners The Dove his Chastity Innocency Purity Wherefore our Lord bids his Disciples to be innocent or (d) Mat. 10.16 harmlesse as Doves Nay the eyes of Christ are compared to the (e) Cant. 5.12 eyes of Doves The Turtle a mourning lonely meditating creature to shew him (f) Isa 53.3 a man of sorrows and acquainted with griefs who (g) Luke 19.41 wept over the Daughters of Jerusalem and was grieved for their hardnesse of heart These Creatures though so often and in such multitudes offered up to God (h) Mar. 3.5 were not of themselves in the least measure available to the expiation of sin what commensuration can there be stated betwixt the demerit of the sins of rational beings and the offering up of poor brute Creatures wherefore some of the wiser Heathens whether they received it by tradition from some of the Families of the faithful who as Esau Moab and Ammon Ishmael c. swerved from the true Worship or whether some of them as Socrates Plato c. in their travels into Judaea and Egypt had it by converse with the true Priests of the most high God or gathering it from the remaining glimmerings of natural light by speculation and contemplation I shall not discusse have declared to the World that no sacrifice could expiate for the sin of man but man himself For so Caesar treating of the ancient Gauls affirms that they used the service of the Druides to offer up men in sacrifice (i) Caesar Comment de bell Gall. l. 6. Quod pro vitâ hominis nisi vita hominis reddatur non posse aliter Deorum immortalium numen placari arbitrantur Supposing unless the life of man were sacrificed for his life that the Deity of the immortal Gods could not otherwise be appeased But as touching those horrid heathenish rites in the sacrificing of men I shall speak no more referring that discourse to Diodorus Sicul. in his 5th Book and 32 Section to Strabo lib. 4. p. 198. To Pliny lib. 30. cap. 1. Porphyr de Abstinent p. 224. And Homer who (a) Homer Il. ψ v. 175. mentions Achilles his slaughtering of twelve Trojan youths at the Funeral of Patroclus and others (b) Zepper de leg mos p. 265. who make mention of several fearful and prodigious actions of the Heathens in these matters Alas poor Creatures so miserably tyrannized over by the Devil through his Serpentine perswasions when he appeared to them and spake through the mouths of their Idols they were put upon the perpetration of such direful murthers nay even sometimes of their own Children which Gods Majesty did so highly abominate and detest as the way of the Heathen whom the Land of Canaan had spewed out There is but one sacrifice of a man which can be acceptable and pleasing to God even the Man Christ Jesus who being delivered by the determinate Counsel and foreknowledge of God Act. 2.23 Act. 7.52 Psal 40.7 Phil. 2.8 the Jews did take and by wicked hands have crucified and slain That just one of whom they were the betrayers and murderers whom it behoved to come according as it was written of him in the Volume of the Fathers Book to do the will of God being obedient thereunto even to the death of the Crosse Of which glorious Sacrifice the Heathens in those their tremendous rites forementioned might seem to have had some dark and obscure conception though most horribly corrupted by the subtle and most hellish insinuations of Satan To which purpose very memorable is that discourse of Acinous with his Phaeacians in Homer assuring them that the Gods did meditate some such admirable thing as the sending down one of their Company from Heaven and gives this in as a reason of his apprehension Odys 11. v. 201. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Gods saith he do alwayes before hand manifestly appear to us when we sacrifice splendid Hecatombes moreover they do feast with us sitting by us Plutarch also in a Book concerning Homer ascribed by some to him sayes that the Gods do not onely confer together about men but descend also upon the Earth and converse with them which assertion he manifests to have bin the opinion of Homer whom he there greatly magnifies for his knowledge in all divine and humane speculations by producing some passages out of his Poems to confirm it But to return to the work in hand I shall conclude this Discourse with that saying of the great Bishop of Hippo Austin Contr. Faust Manicc l. 20. cap. 21. Col. 376. Edit Bas 1569. Tom. 6. Hoc interest inter Sacrificia Paganorum Hebraeorum quantum inter imitationem errantem praefigurationem praenunciantem There is as great a difference between the Sacrifices of the Pagans and the Hebrews as there is betwixt an erroneous imitation and a typifying prefiguration But blessed be the God and Father of our Lord Jesus that we are now guided
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
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
Jer. 17.6 seeth not when good cometh whereas the whole World hath been long since moistned with the dewes of Zion Many Sons and Daughters from the East and West do now lye down in the bosome of Abraham while the (i) Mat. 8.12 Children of the Kindome are shut out Those that of old cried The Temple of the Lord the Temple of the Lord may now water its ruines with their Tears perfume it with their sighes lament it with Elegies and dolefull Ditties to bring to remembrance the beautifull Palaces where once their Fathers worshipped leaving breaches in their own houses on purpose to commemorate its deplorable downfall whilest the true Temple of the Lord are (k) Jer. 7.4 5. these who thoroughly mend their waies and execute Judgment between a man and his Neighbour That ancient stately structure no doubt was a compendious Map of the then Terra Incognita or the unknown Land of the Gospell It was Heavens Geographicall Table of those Countries whose shores only did appear to them through a dark mist even the watrish Vapours arising up from the Brazen Sea or the fuliginous smoake towring up toward Heaven from the Brazen Altar But now the greatest part of the Continent the spacious Plains the flowry Meadows the Cedar Mountains the pearling streams the shady Vallyes the capacious Prospects the Eshcol Vineyard the Balsame Gardens of the Land of Canaan are discovered The Garden of a Cant. 6.11 Nuts is now found out whose pistachian shels of old were very beautifull being stained red with the blood of the Sacrifices but now tast sweeter then the choisest Hony that drops from the Comb of its own accord To which place we shall endeavour to lead our diligent Reader in the various walks of this present Chapter In the former parts of this Treatise we have insisted upon the Rind and Paring now we shall comfort him with the b Cant. 2.5 Apples themselves before we talkt of Flagons now we shall poure out the Wine before we viewed the Walls of an inclosed Garden now we shall breathe among the c Cant. 5.13 beds of Spices before we came to the mouth of a sealed fountain but now we may exhaust Cups fill'd to the brim with potable Gold the true Elixir the Nectar of the Wells of Salvation seeing the mistaken d Joh. 20.15 Gardiner proves the true Messiah leading his Children to the bauqâ—eting house of his divine love and inviting them with an affable voice and a cheerfull countenance e Cant. 5.1 Eat O friends drink yea drink abundantly O beloved This is the holy Mountain of Transfiguration wherein Moses Elias and Christ do feast together on the discourses of his divine f Luk. 9.31 passion while honest Peter would have plaid the Carpenter for his holy Master in erecting a Tabernacle for each of those transparent Glories to be vailed in from each other not considering that g Orig. Hom 6. in Lev. Edit Basil 1545. p. 145. one Tabernacle as well as one Mountain would have contented those radiant Persons seeing that the Law of Moses and the Prophets Oracles did all concenter and harmonize in that Grace and Truth which came by Jesus Christ Deep are these Waters of h Isa 8.6 Shiloah that move but softly towards a full discovery of the Ocean of Glory into which they unlade themselves Dark and profound are the Mysteries that lay behind the Temple-walls which possibly may shine forth more oriently and smile with a more lovely aspect in the Churches Horizon when the Seed of Abraham shall become the i Mat. 21.2 wise men of the East and shall more anxiously inquire for the k Rev. 22.16 bright Morning-star that shined over the Gates of Bethlehem who being better acquainted with the Letter of the Ceremony may then help us to expound that Gospell which of old was l Rom. 10.16 Gal. 3.8 Heb. 4.2 preached to them inshadowes For when they shall m 2 Cor. 3.16 turne to the Lord the Vail shall be taken away and their Recovery shall prove like a Resurrection or n Rom. 11.15 Life from the dead In the meane while we the least among the many thousands of Judah do crave leave to cast in the small Mites of our Substance into the Temple-Treasuries wishing every Mite were a Shekel every Shekel a Talent to augment the discoveries of these rare and profound Mysteries Untill the All-wise Majesty of Heaven be pleased to reveal more ample and illustrious manifestations of these hidden excellencies thereby destroying in this holy Mountain of his Temple the face of that o Isa 25.7 covering which is cast over all people and the Vail that is spread over all Nations For this purpose I humbly conceive it requisite in the first place to treat of Types in generall and the Nature of their prefiguration of the evangelicall Mysteries and afterward to proceed in a distinct and orderly Method to the examination of the particular Types laid up in the Temple together with its appendant Ordinances In reference to the Explication of Types in generall it 's convenient to follow the counsell of the great Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all diligently to search out the force of the word which if it hath in it any designed connotation of the thing whereon it is imposed may lend us some slender help in this particular The word it self is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Type being nothing else then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some metalline of earthy matter stampt or imprest upon wherein the Effigies or shape of the bottome of a stamping Instrument is exactly represented to the eye as an Image or a device that is formed or fashioned by the percussion and impression of a solid body Thus coyned pieces of money may properly be styled the Types of their several stamps which they exhibit and manifest upon their surface Thus the wounds of our dear Lord and Saviour are in the Greek called (a) Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Types of the nailes that were driven into his holy hands upon the Crosse Thus the footsteps of the hammer of the Word upon the hearts of the Romans who were obedient to the faith or if you please the figure or shape of the inside of the mould of Gospel-doctrine whereinto their hearts were put by the Apostles preaching is called (b) Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Type or forme of doctrine whereinto they were delivered and effigiated according to the minde of Christ According to this sense we may conceive of the Gospel under the notion of a stamp and of the Ceremonial Law as the Type or Effigies or Shape of that Gospel stamp impress't upon it by God Evangelical truths then are to be deemed as the Originals tanquam ideae as one speaks in mente Divina as the Idea's or preconceived formes in the divine understanding of God and most curiously exemplified in the Types of