4.17 This place is gloss'd upon and expounded by a very learned and able hand who hath discussed this matter clearly and fully In another Epistle the great Teacher of the Gentiles commending the communication of the Church at Philippi to him in necessities tells them it was not therefore because he desired a gift but fruit that might abound to their account It was not to be accounted a matter of meer benevolence and favour which they nâ—eded not to do but it was a piece of justice and equity thereby demonstrating their obedience to the faith and laying up in store a treasure in heaven against the great day of account For it is an injunction from God Let him that is taught in the word communicate unto him that teacheth in all good things Be not deceived God is not mocked Gal. 16.6 for whatsoever a man soweth that shall he reap Again in his first Epistle to Timothy â—e exhorts Let the Elders that rule well be counted worthy of double honour 1 Tim. 5.17 18. especially they who labour in word and doctrine For the Scripture saith Thou shalt not muzzle the Ox. that treadeth out the corn and The labourer is worthy of his reward which brings me to that place of the Evangelist where when our Lord was sending out his Disciples to preach the word of the Kingdom he charges them thus Provide neither gold nor silver nor brass in your purses Mat. 10.9 10. Luke 10.5 c nor scrip for your journey neither two coats neither shoes nor yet staves For the workman is worthy of his meat And into whatsoever house ye enter fiâ—st say Peace be to this house and if the Son of peace be there your peace shall rest upon it if not it shall turn to you again and in the same house remain eating and drinking such things as they give For the labourer is worthy of his hire Vers 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me By these places of Divine Authority we learn how careful the Lord is of his instituted Ministrey under the Gospel and what weighty and strong commands do lie upon the consciences of those who participate of their spiritual labours Besides as the Priests had their Cities and habitations assigned them Mat. 21.33 so the vine-dressers are said to have a Tower built in the vineyard for them to dwell in Now many will say A maintenance for a Gospel-Ministrey we allow and that competent and fitting for their estate and condition that so they may serve the Lord without distraction But the way of maintenance as it is in our Nation by Tythe we allow not of 1. Because Jewish and annexed to the Ceremonial Law 2. Because brought in under Popery and is therefore Antichristian And in the next place they like not a forced and compulsory maintenance of that or any other manner but that every one should give freely and this to be counted the Gospel way Here I shall premise that it is not my purpose to handle this question nor to declare my own opinion upon it onely so far as to cut the nerves of those objections in sunder it is sufficiently done already by many learned and judicious persons Sir Henry Spelman Sir James Sempill Doctor Garleten Doctor Sclater M. Nettle and others I shall only speak a little to the branches of this objection To the first That it was a part of the Jewish and Ceremonial law given by Moses and therefore to be abrogated by the death of Christ Gen. 14.20 Heb. 7.4 c. v. 6. I answer That long before the Law was given the Patriarch Abraham did pay tythes to Melchisedec who was a signal Type of Christ and had not his descent from the loyns of Levi being yet unborn and yet received Tythes of Abraham and blessed him that had the Promises which Argument the Apostle clearly urgeth against Levitical Ceremonies in the seventh chapter to the Hebrews v. 9 10. For Levi who received Tythes paid Tythes in Abraham for he was yet in the loyns of his Father when Melchisedec met him Now whereas 't is urged that the Levitical Priesthood being changed there is made of necessity a change also of the Law v. 12. I grant it to be true that this Law ought to cease and did so in respect of the Levitical Priesthood which was finished at the death of Christ But the Lord Jesus who was so eminently typified by Melchisedec the receiver of Tythes before the exhibition of the Law hath an unchangeable Priesthood and therefore the Tythes which he received as due annexed to it Heb. 7.24 Mar. 9.41 Mat. 10.40 41 42 do still continue to be his due by Divine sanction But now Christ our High Priest being in heaven counts that done and given to him which is given to a Prophet in his Name he having no where repealed or disanulled his right Gen. 28.22 Besides this holy Jacob also when he was at Bethel in his journey toward Padan Aram made this vow Of all that thou shalt give me I will surely give the Tenth unto thee after this being about to depart from his cruel and hard Uncle and being enriched through the good hand of God he was by the God of Bethel put in minde of his vow which he made at the anointing of the pillar Gen. 31.13 Gen. 33.18 Gen. 14.5 17 18 which no doubt he fully performed but whether at Shalem a City of Shechem whereof Melchisedeck was King a place not far from Shaveh Kiriathaim where he met Abraham for Shalem was in the Tribe of Ephraim not far from Jordan and Kiriathaim in the Tribe of Reuben not far off on the other side the River or whether at Bethel it self for at both places he offered on an Altar but at the last Gen. 33.20.35.7 especially where he was blessed of God probably upon the performance of his Vows At which of the two places he consecrated his tenths to God is not much material seeing that it was done doubtless and that a great while before the Ceremonial Law was delivered by Moses at Mount Sinai Exod. 22.29 Exod. 38 21. Lev. 27.30 Numb 18.21 Again God commanded the rendring to him the first fruits and other offerings an appendix of Tythes before ever the Levites were assigned to their service about the Tabernacle The Tythe whether of the seed of the Land or of the fruit of the Tree is the Lords it is holy unto the Lord and was given by God unto the children of Levi for an inheritance Wherefore we make it not to have been Typical but as a Moral Duty grounded upon equity and the Law of Nature in the main that is as maintenance and the quota pars or the tenth of mens substance upon a positive Law observed by the Patriarchs before the Law Now such things as were before the Ceremonial Law and continued
〈◊〉 〈◊〉 〈◊〉 Josephus onely expresses the force of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which any moderate Hebrician knows to be used in Scripture sometimes when the figure of a building is quadrangular as I shall shew below cap. 5. As when he speaks of the thirty side-chambers that were built by Solomon about the Temple he uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 239. G. This Wall then thus compassing the Covered Temple Ribera pag. 45. was but three Cubits high as Josephus relates for this end says one that the people might look over and behold the Priests and their Sacrifices For according to the common acception of a Cubit it answers well near to a yard and ½ of our measure giving admission to the eyes of ordinary cized men Secondly in this Story of Josephus you may observe an outward Court compassing the inward which is cleared by this passage that it had Gates opening to the four Winds of Heaven Whereas if this outward Court stood onely ab anteriori parte just before the inward Court toward the East then it had not any Gate properly belonging to it opening to the West for that Gate on the West of the Outward Court fancied to be of this anterior situation was the famous East-gate of the Priests Court and properly belonged to the inner-Court Whence it will follow that the exteriour Court according to this their conjectured Situation will have no West-gate at all But to let this pass at present the quantity and measure of the West-Wall of the outward Court together with the situation of its gates puts all out of controversie For by what hath past and shall be cited you may perceive that each side of this outward four-square Court was a Furlong at least in length Thirdly It 's famously known that the outward Court or exterius Fanum as Gelenius renders those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had those rare Cloisters built by King Solomon which seemes in some measure manifest by Scripture it self Because we find in the second Temple John 10.23 Act. 3.11 5.12 that our Lord and Saviour conversed with his Apostles and they with the People in Solomon's Porch Which though ruined by the Chaldeans was yet afterward upon Solomon's own foundations of 400 Cubits deep that were not by them destroyed as shall be spoken to in succeeding pages re-edified and did bear his name Now these holy Persons being not Priests could not by the Law be admitted into the inner Court Wherefore it rests upon the proof of that assumption that Solomon's Porches built on such rare and stupendious foundations were on the East side of the outward Court in those ancient daies I say it followes that there was such an exterior Court extant in those times thus porched by that magnificent King whose example for the form and the expresse tract of Walls and Porches was generally imitated by the Architects of the second Temple as I have often mentioned according to the sense of grave and serious Authors not without good probability of truth Now this assertion of Solomon's Porches being built in the outward Court is expresly recorded for truth by Josephus himself in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Antiq lib. 20. cap. 8. pag. 699. G. c. or thus in English The People perswaded the King that is Herod to repair the Eastern Porch now this Porch was in the outward Court and was built upon Walls raised up out of a deep Vally 400 Cubits of pure white foursquare stones The length of each stone was 20 Cubits the height six the work of King Solomon who at first built the whole Temple Here you see his mind fully as to those admirable foundations concerning which Apparat. part 1. lib. 2. cap. 8. the learned Villalpandus hath spent a whole Chapter labouring to prove that Solomon's building of Millo mentioned in the Book of Kings is to be interpreted of this stately Pile which he raised out of the Vally after he had finished his own house of Lebanon and the Queen's so that he is clear in the point that all the immense Substructions or Foundations round about the precipitious Verge of the Mountain being the compasse of the outward Court were built by King Solomon with severall Gates and a Wall but with Porches at first only on the East side which he proves more at large Explanat in Ezek. cap. 40. Tom. 2. Part. 2. lib. 2. Isagog cap. 18. There yet rests an other place of Josephus to be urged Joseph Antiq lib. 15. cap. 14. pag. 543. G. when treating of what Solomon performed veâ—y expresly and with great diligence in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Brow of the Hill was rocky and steep gently arising from towards the East side of the City up to the highest top This Brow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rocky Verge of the Hill Solomon our King by the direction of God first of all walled up to the top with mighty workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the top of the Verge of the Mountain He built also beneath beginning under the foot of the Hill which is compassed with a deep Vally toward the South On the inside of the Wall from top to bottom the stones were fastned to the rockes with Lead so that it was wonderfull to behold the vastness and heâ—ghth of this foursquare structure As to the greatness of the stones it was openly conspicuous to view But inwardly their Joynts were fastned one to another with iron unmoveable against all the injuries of time Having wrought up this foundation thus fastned together to the top of the Hill and fill'd up the hollow places between the upright Wall and the declivity of the Hill he made the Plot of ground eeven and smooth to appearance on the top of the Hill Now all this did contain in compasse round about full four Furlongs each Angle containing in length one furlong that is each side from Angle to Angle where by the way take notice that Josephus expounds himself what he meant by those words before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not circular but quadrangular as we before expounded him But within this even just upon the top another stone Wall did compasse the Hill about upon whose Eastern Ridge there was built a double Porch equall in length to the Wall that is a Furlong the middle whereof lookt toward the Doores of the Temple Thus far Josephus After which words concerning the buildings of Solomon he tells you what other Kings and particularly what Herod performed Though I must here confesse the Latine Translation doth not fairly represent it for Solomon's yet if we observe the Greek words narrowly the Antithesis will inferr it For speaking of that glorious King he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He built above round about the summity or top and adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But beneath he built a farr more admirable work which he prosecutes
28 29 30. Mattathiah the first-born of Shallum with his Brethren was Porter at the East-Gate and his Office pertained to things made in Pans So that the Pastry-Office it should seem was in some Rooms of the East-Gate of the Inner-Court Others were appointed over the Shew-Bread The place whereof under the second Temple was in Beth-Mokadh and so possibly under the first The Singers also and Players on Instruments had their fixed Chambers which was under the second and probably so in the first-Temple in Nitzotz or the Gate of the Song which was before called the Gate of the Altar But how to dispose all the Chambers and Treasuries exactly as to the times of the first Temple is beyond any Inference from Scripture If so be the second was proportionable and conformable in these points to the first then we need to exhibit no other then a Transcript of L'Empereur in Middoth and of the Learned and excellent pains of Doctor Lightfoot who hath made great use of his Rabbinical Learning for the opening of Scripture To conclude whether there were any small low separating Wall in the higher or Priests Court as we read of under the second cannot be determined clearly out of Scripture and therefore we shall leave that sub judice and now at length remove our Camp to the next Chapter CHAP. IV. Concerning the Vessels Vtensils and other Ornaments of the Temple THat we may proceed in some orderly method let us first place the Heavenly Houshold-stuff within the Covered Temple and after that the several Utensils in their Courts Within the covered Building there were two Ground-Rooms and a Porch In each whereof we shall find rare and magnificent Ornaments for the glorious Majesty of Heaven was pleased to keep house among the Children of Israel having His Presence-Chamber in the Sanctuary and His Privy-Chamber in the Oracle The Figure of the Cherubims and Palm-trees IN the Oracle or Holy of Holies stood these following things The View of the Ark of the Covenant THE matter of the Ark read to be Shittim-wood that grew plentifully in Arabia and especially in Abel-Shittim in the Plains of Moab Numb 25.1 33.49 possibly taking its name from that place where was the 42d Mansion of the Israelites The quantity of the Ark was not large being in length but 2 Cubits and ½ in breadth and heighth equal viz. One Cubit and a half It was over-laid with pure Gold within and without and had a Crown of Gold round about It had four Golden Rings two on each side close by the four corners with two staves made of Shittim-wood Exod. 37 1-6 1 King 8.6 7 8. and over-laid with Gold for the Levites to carry it in the Wilderness which very staves were brought into the Temple to remember the people that if they brake God's Covenant the staves yet remained within the Rings of the Ark even in the fixed Temple ready to bear away the Symbole of God's gracious presence from them 2 Chron. 5.10 Exod. 32.15 16. Exo. 32.15 34.4 Deut. 10.3 Deut. 10.8 1 Kin. 6.19 Exo. 34.28 2 Chro. 6.11 1 King 8.9 2 Chro. 5.10 In this Ark there were the two Tables of Stone which Moses put therein at Horeb whereon were engraven the Ten Commandements not as they are usually painted in Churches on two sides onely but on all the four sides of the Stones It was the Work of God It seems they were not very ponderous and large because Moses carryed them both in one hand They were called the Tables of the Covenant and the holy Ark wherein they lay the Ark of the Covenant because they contained the Ten Commandements which if they kept God made a Covenant with them to bless them There was nothing else put within this Holy Chest as is expresly declared in two several places of Scripture The Mercy-Seat Over this Holy Chest containing the Stone-Tables there was laid a covering of pure beaten Gold called the Mercy-Seat equal in its measures of length and breadth Exod. 37.6 to the Ark and was placed betwixt the Stone-Tables and the Cherubims between whose Wings God's Majesty is said to sit It signified Jesus Christ the Mediator betwixt God and Us interposing between God's Wrath and our Persons who have broken the Commandements that lay within The Cherubims Exod. 37.7 On the two ends of this Mercy-Seat stood the two Cherubims of Moses both of Beaten Gold Their Name is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Ride as some think because God is said to ride and to sit between the Cherubims Psal 99.1 Their Forme or Figure was in the shape of young men as some apprehend from that place of Scripture which mentions a young man sitting on the right side of the Sepulchre of our Blessed Lord in a long White Garment Mark 16.5 The same which the Holy Evangelist Matthew calls the Angel of the Lord Math. 28.2 Such also were the Apparitions of Angels in the days of the Ancient Patriarchs as is generally received These Cherubims were made out of one Piece even out of the Mercy-Seat were they made Exod. 37.8 So that by these words thus repeated it should seem that the Mercy-Seat and the Cherubims were made out of one and the same Beaten-Piece of Gold which shewed the constant attendancy of the Angels upon Jesus Christ Heb. 2.7 They stood upon it 1. Noting that our Lord according to His Humane Nature was made a little lower then the Angels Their faces are said to be opposite one to the other and made looking down upon the Mercy-Seat noting their desire of understanding the Mystery of Christ's Incarnation 2. They stood upon the Mercy-Seat shewing that Christ was the Basis 1 Tim. 5.21 Jud. 6. v. or Foundation of the standing or confirmation of the Elect Angels that forsook not their first estate They spread out their Wings on high noting their prepared alacrity to fly on the Messages of God and they stood covered with their Wings over the Mercy-Seat Some think and perhaps not improbably according to some of the Prophetical Visions that these Cherubims had four Wings two whereof were lifted up on high and two covered their feet Isa 6.2 being a modest expression of the Holy Spirit But it 's clear out of that place in Exodus that their faces were one to the other that is one lookt Southward Exod. 37.9 the other Northward and their Wings also stretcht North and South their faces being inward Whereas Solomon's Cherubims stood on the Ground and their fuces were towards the House not inward as our Translation reads it but as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their faces were towards the house 2 Chr. 3.13 Baith being taken for the Holy Place and Debir for the Oracle So that their Faces were toward the Holy Place looking Eastward downward out of the Oracle into the Sanctuary There were then besides Moses his Cherubims standing up the Ark 2 Chr. 3.13
close to him with the curious Girdle of the Ephod Lev. 8.7 of Gold Blue and Purple of Scarlet and fine twined Linnen 6 The next thing is the Breast-Plate of Judgment made of cunning-Work just like the Ephod It was four-square being a span each side of the square and it was doubled that is the cunning-work of Gold and Blue and Purple and Scarlet and fine twined Linnen was double that it might be the stronger to bear the stones Exod. 39.9 In it were set four Rows of Stones In the first Row was a Sardius a Topaz and a Carbuncle In the second an Emerald a Saphire and a Diamond Exod. 39.13 In the third a Ligure an Agate and an Amethyst In the fourth a Beryl an Onyx and a Jasper 13 in all each engraven in order with the names of the 12 Tribes of Israel and each was inclosed in Ouches of Gold In the four Corners were Gold Rings The uppermost Corners had two Ouches of Gold two Gold Rings and in them fastned two Golden Chains of Wreathen-Work one at each end which Chains reached up to and were fastned in the two Golden Ouches of the Shoulder-pieces of the Ephod At the two lower corners were two Rings of Gold also which had a Lace of Blue running through them to fasten the Breast-Plate therewith to two other Rings that were set in the Ephod beneath 7 After this there was placed in this Breast-Plate of Judgment Exod. 28.30 the Vrim and Thummim that they might be upon the High Priests Heart when He went in before the Lord to bear the Judgment of the Children of Israel upon his Heart before the Lord continually Some think those words were written Some think there was either two other Stones or pieces of Gold and indeed they knew not what Others think there was nothing added onely it signified the meaning of the 12 Stones that when the Children of Israel or any particular Tribe or the King or any other should enquire the Mind of God then they should receive an Answer from the High Priest in the Name of God which Answer as to future things should be as Vrim that is as Light clear and perspicuous and either concerning past present or future should be Thummim that is perfect and full of all Integrity and Truth As to which it is conceived that when the Lord did answer Positively and Affirmatively the Stones did shine most radiantly but continued in their common hue upon the Negative There is this Reason urged by some Why they did not note any new material added to the Breast-Plate because when Moses relates the making of things according to the given Pattern we read of no such thing made Exod. 39.32 Lev. 8.8 though the Text says expresly that all was done that the Lord commanded Moses yet in Leviticus it says He did which I leave to mature consideration 8 The Mitre lastly was put upon his head and upon the Mitre a Holy Crown of Gold and on the Fore-front of the Crown a Plate of Gold which was fastned to the Mitre with a Blue Lace and on that Plate was engraven as on a Signet these words HOLYNESSE TO THE LORD The inferiour Priests in their order and the High Priest according to His Superiour Dignity being thus set forth in their goodly Array were afterwards anointed with Holy Oyl consecrated and sanctified by the blood of some Sacrifices and so were prepared for the Services of the Temple in the next Chapter CHAP. V. Concerning the Solemn Worship and Service of GOD in the Temple THis Chapter might be distinctly methodized and accordingly handled either as the Worship hath respect to the various Persons or Officers employed in several Sacred Functions Or secondly as to the different Solemn Times of Service and Worship in their Mysterious Solemnities Or thirdly as to the various Sacrifices and Offerings commanded by God to smoak upon His Holy Altar All which Particulars we shall crave leave in as brief a manner as possible to exhibite in their due order and method in three distinct Sections following SECT I. Of the Temple Officers their Names and Employments IN the first place we shall speak of the different sorts of Officers about the Temple which are particularized under five several Names in Scripture viz. Priests Levites Singers Porters Nethinims The Priests are distinguisht into the chief Priests and the other interiour Priests of the 24 Courses Of the chief Priests Ezra 7.24 The chief Priests were two the High Priest and his Second the High Priest was by the Appointment of God that Person who was the Lineall Heir in Aaron's Posterity the eldest living that descended in the most direct Line from his Loins His Office was mainly upon the Expiation Day being the 10th of the 7th Moneth to perform the Solemn Rites of that Service in entring the Holy of Holies not without blood and to persume the Oracle with fragrant Incense Exod. 30.10 Lev. 16.34 Heb. 9.7 Unto which Josephus adds that He assisted in the Work on every Sabbath De Bell. Judaic l. 6. c. 6. p. 9 18. F. in every New-Moon and every Solemn Festival as may appear out of the 1 Chron. 6.49 The second Priest was the most eminent among the rest who in case of Sickness Pollution or other Emergency befalling the High-Priest did supply that Office Therefore is it that some think Moses of old to have beâ—n a substitute to Aaron seeing Scripture doth expresly call both of them the Priests of the Lord Ps 99.6 We read moreover that Moses did officiate in the Priests office at the consecration of Aaron his Brother Levit. 8. Howexer it be wee find for cerain Eleazar and Ithamar c. usually put together in the Days of Moses Hophni and Phinehas in the old Age and blindness of Eli. Zadock and Ahimelech in the days of David 2 Sam. 8.17 Chap. 15.35 2 King 25.18 Luke 3.2 and afterwards Zadeck and Abiathar Serajah the chief Priest and expresly in so many terms Zephaniah the second Priest in the time of Judah's Captivation by Nebuchadnezzar And lastly in the days of our Saviour Annas and Caiphas are called the High Priests not that there were two in that great Office at once as some have conceited through the Jewish Corruption of the Commandements of God at that time but that the one was a present help and constant substitute to the other in case of necessary detention from his actuall service Of the Ordinary Priests The ordinary Priests were such as sprang from the Loins of Aaron and were in a Collateral Line of Kindred allied to the High Priest which were all Levites as flowing from Levi who was the Abavus or Great Grand-Father of Aaron But being separated from the rest of the Levites for some more immediate service unto God are generally termed Priests whereas the term of Levite is restrained to all others of the Posterity of Levi besides the Line of Aaron These Priests for the more easie
the ordinary constant Offerings in one Year in which Year I shall count 365 days 52 Sabbaths and 13 New-Moons though I know the Julian Year differs from the Judaical Calendar yet by reason of the Jewish Intercalations and regulating their years thereby there will be no great difference when several years be compared together A Scheme of the Temple-offerings in one year  Kids Bullocks Rams Lambs Flour Oil. Wine      Ephahs Omers Baths Hins Logs B. H. L. The daily Sacrifice for 365 days 2 Lamb a day 0 0 0 730 73 0 30 2 6 30 2 6 52 Sabbaths 0 0 0 104 10 4 4 2 0 4 2 0 13 New Moon 13 26 13 91 19 5 8 0 9 6 3 0 Passover 7 days 7 14 7 49 8 5 4 1 3 3 1 3 First Fruits 1 2 1 2 Lev 23 19. 1 5 0 3 9 0 3 0 7 Numb 28.27 c. 0 2 0 0 6 0 0 3 1 Lev. 23.12 13.         Fir st day of 7th moneth 1 1 1 7 1 2 0 3 0 0 2 6 Tenth day of 7th moneth 1 1 1 7 1 2 0 3 0 0 2 6 The 8 dayes of Tabernacles 8 71 15 105 34 8 15 2 6 10 5 6 The sum total 31 115 38 1103 150 3 64 1 0 56 4 0 Here I have exhibited in a Table at one view the several stated offerings throughout the Year constantly given up to God at the Temple I will not undertake that it is exactly drawn up to a hair But I hope it is pretty near the matter which you see arrives to this summe in a year viz. One Hundred and 15 young Bullocks thirty eight Rams one thousand one hundred and three Lambs and thirty one Kids smoaking upon God's Altar To which was added for Bread and Drink one hundred and fifty Ephahs and three Omers of fiue Flour sixty four Baths and one Hin of pure beaten Oyl and fifty six Baths four Hins and six Logs of excellent Wine This was the constant Yearly Sacrifice SECT III. The third Section of this Chapter promised in the beginning of it shall treat concerning the various sacrifices under the Jewish Paedagogy their Nature Manner Vse and End with their attendant Rites and Ceremonies IN reading of the Scriptures wee find six various Offerings presented unto God 1 Burnt-Offerings 2 Sin-Offerings 3 Trespass-Offerings 4 Peace-Offerings 5 Meat-Offerings And 6 Drink-Offerings With two Appendixes Lev. 2.13 Lev. 2.11 Vol. 3. p. 54. Salt and Incense Hony and leaven were both forbidden expresly as being of one Nature even to Ferment as learned Weemse observeth The main and ultimate End of these Sacrifices were to point at Christ and to be the sacred Hieroglyphicks of his death and Atonement for Sinners The subordinate and intermediate End was that therein the Jewish People should be exercised in sacred worship that was typicall Gul. Parisi de legibus cap. 8. The burning of the sacrifices noted the death and consumption of Sin To represent also to the minds of the Offerers the dreadful effects of Sin as it merits death together with the goodness of God to save the sinner to pardon his sin and by the death of his sacrifice to typify an Offering once for all in the latter daies Some of these Sacrifices were for expiation of sins of Ignorance or Knowledge if so be they were not committed presumptuously For which sin there was no Sacrifice Num. 15.30 Heb. 10.36 but the person was to be cut off from his people Others were for acknowledgement of homage and tribute to God the great and mighty LORD that made all things by the word of his power Others for thanks-giving after the receipt of some eminent Mercy and for many other Ends as will appear more by and by The things offered were either of Beasts or Birds or fruits of the Earth Of Beasts these three only Bullocks Sheep and Goates Of Birds Turtles De leg c. 11 Ceremoniall Law pa. 52. Vol. 3. Lev. 14.4 and Pigeons and as Parisiensis and Weemse think Sparrows also as in the case of Leprosy So some take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify We find it translated in our Bibles by Sparrows Psal 84.3 102.7 The Creatures you see are domesticall and mild They feed on Herb and Grasse are not fierce carnivorous Beasts It 's observed by some to that purpose that they have neither crooked Nails and Claws nor continued Sets of Teeth and besides are the most usefull to man in his life Of the Birds one is a mournfull Creature the other is commonly reported by reason of its innocency and harmlesnesse to be without a Gall. Fishes we see were not offered because say some they could not be brought alive which was one ingâ—edient of the Sacrifices Another was to be without spot or blemish not that of Colour in the Hair or Wool but without any imperfection either of naturall Monstrosity or of accidentall hurt or disease and for the most part well-liking fat and young The Blood was to be poured out and the fat alwayes was dedicate to God all the Fat was the Lord's Lev. 3.16 saith the Text in Leviticus I shall now speak briefly and in order of these Sacrifices of what Creatures for what Causes and how ordered and in what feasts they were offered 1 Of the Burnt-Offering The Cause This was either offered by Gods injunction for particular Causes recited beneath or else as a free will Offering Lev. 1.3 4. But in all cases it signified Atonement for the person that lifted it up to God and shewed the demerit of sin even to be burnt to Ashes by the fire of the Lord's wrath The Kind Lev. 1.3 5 10. c. 22. v. 19. The Kind of Creature offered was either of the Herd a Bullock or of the Flock a Sheep or Goat alwayes a Male and without blemish Among Fowles the moaning Turtle or the loving Pigeon The Seasons and Occasions The Seasons were either arbitrary or instituted Arbitrary when it was a Vow or a Free-will Offering Levit. 22.18 Exod. 29.18 Lev. 8.18 Lev. 5.7 10. Lev. 9.2 3. Lev. 12.6 Weemse Vol. 3. p. 64. Instituted times are these remembred in Scripture 1. A Ram at the consecration of Priests 2ly In case of the four trespasses mentioned in Lev. 5. the person transgressing was to bring either a Turtle or a Pigeon for a Burnt-Offering 3ly At the Initiation of Aaron and his Sons to their Office there was a Ram for Aaron and a Calf and a Lamb of the first year for the people 4ly At the Purification of Women a Lamb wat burnt If poor then a Turtle or Pigeon which a learned man observes to respect originall sin at the birth of a Child 5ly As to Leprosy there were commanded to be offered by him at his cleansing two he Lambs and one Ewe Lamb whereof one he Lamb being spent in the Trespass-Offering ver
had kept him in his Infancy from ruine and was now inspired of God to rebuke his Idolatry yet permitted the People to stone him in the Court of the House between the Temple and the Altar Ver. 22. and forgetting the kindness of his Father contracted the sin of Murder upon his own head That this was the same man mentioned by our Lord in the Gospel-story Mat. 23.35 though the name of his Father be there styled Barachiah is most probable For that the place of his Murder there recited doth agree to this and that Hierom observes on the place that in the Gospell used by the Nazarenes he is termed the son of Jojada Besides it 's observable that the two Names of Barachiah and Jehojadah do little vary in signification the former signifying the blessing or praising of God the other the acknowledging or confessing of God i. e. in a way of praise To let this inquiry pass Did Joash goe unpunished No certainly but at the end of the year God's Judgments took up an expedition against this revolting and treacherous Prince 2 Kin. 12.17 and made Hazael King of Syria the General of his angry bands to execute his fierce wrath upon Judah These Syrian Troops though small in number yet re-inforced with the anger of God destroyed all the Princes of the People 2 Chr. 24.24 and conquered an huge Host of Joash and executed Judgment upon Him and his People for they had forsaken the Lord God of their Fathers The face of this Enemy being turned towards Jerusalem Ioash took away all the hallowed things that were given by Iehoshaphat Iehoram Ahaziah and himself 2 King 2.18 together with all the Gold in the Treasures of the Lord's House and of his own and sent them to Hazael Wherewith the Tyrant being pacified turned his face to Damascus But though Hazael was yet God was not gone from Ioash but marched towards him in the paths of anger For the Syrians left him under the hand of God in great diseases as the same Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text doth other-where clearly signifie 2 Chr. 24.25 as you may read in 2 Chron. 21.15 Prov. 18.14 Ierem. 15.4 c. Neither did God permit him to dy of such grievous Sickness but bloody violence must be compensated with a dysastrous death and accordingly we presently hear of his Servants conspiring against and slaying him upon his sick bed Ver. 25. That so a violent death might ride to his bed-side before a naturall death had dispacht him The Spirit of God reciting the reason of all to be for the blood of the Sons of Iehojadah Neither yet doth vengeance forsake him but carryes him from the Sepulchre of the Kings not suffering him to rest with his famous Predecessours From all whose Judgments we learn what a hatefull sin Apostacy from true Religion is in the sight of God for in him that draws back the Soul of God will take no pleasure Heb. 10.38 Prov. 14.14 but the Back-slider in heart shall be filled with his own waies Amaziah the Ninth King A.M. 3165 The former Section exhibited the downfal of an irreligious Apostate but herein we have the view of a notorious Hypocrite who did that which was right but his Heart was not perfect with God 2 Chro. 25.2 He had prosperous success against the Edomites of Mount Seir but being lifted up with pride would needs challenge the King of Israel to Battel wherein being overthrown and taken prisoner at Bethshemesh in the Tribe of Judah by Ioash the King of the Ten Tribes he was carryed as a Triumphal Captive to his chief City by the Conquerour who being arrived at Jerusalem brake down the Wall of the City for the space of four hundred Cubits lying between the Corner-Gate and the Gate of Ephraim on the North side of this famous Metropolis that he might enter the capital City with the greater pomp and magnificence After which stately admission 2 Chr. 25.24 2 Kin. 14.14 this King of Israel spoils the Temple of all the Gold and Silver and carryes away all the Vessels that were found in the House of God with Obed-Edom's sons who had the charge of the Treasury that lay in the house of Asuppim near a Gate of the same name in the West-side of the outward Court of the Temple 1 Chr. 26.15 2 Chr. 25.15 But this wicked King who had worshipped the gods of Seir that could not save their stupid Proselytes out of his own hands thus deeply provoked the Lord to such fierce wrath that it prosecuted him to a violent death for falling under the hands of his own servants at Lachish Ver. 28. he was brought much like Richard the Third from Bosworth Field upon horses in an ignominious manner to his Burial at Jerusalem Thus we see the discovery and downfal of Hypocrisie a sin greatly detested of God who uncloathed this Hypocritical Zealot of his Religious Cloak which he wore in his first days by the Warm Sun of Success in War against the Children of Edom. Whereby being encouraged to shew what he was and supposing he stood now strong upon his own legs he bows down to the Idumaean Idols but never rose up again into the pristine state and glory of his Kingdom for being pursu'd by thick Troops of Divine Vengeance at last he is constrained to resign up both Scepter and Life to the severe Avengers of God's broken Covenant Thus usually the Lord is pleased to deal with ambiguous Hypocrites first to discover and then to ruine them A.M. 3194 Azariah or Uzziah the tenth King I shall not meddle with any of his Civil or Warlike Actions that do not Historically relate to the Temple during his long and prosperous Reign 2 Chro. 26.5 Ver. 16. while he sought the Lord. But let 's observe onely that when he was strong his heart was lifted up to his fatal destruction for having fortified the City and repaired the ruines it suffered under his Predecessor and done many noble Exploits Ver. 9. at last unworthily usurping the Priests Office he entred into the Temple to burn Incense upon the Golden Altar Whereupon he was immediatly smitten with Leprosie by God thrust out of the Temple by the High-Priest and deposed from his Kingly Office his Son Jotham being admitted to the Execution of Judgment in his room yielding a notable document to the highest and most imperial persons in the World not to intermeddle with sacred Functions A.M. 3246 Jotham the 11th King His powerful Wars crowned with notable success against the Ammonites as the reward for the preparing of his ways before the Lord his God we shall omit 2 Chro. 27.6 and take notice onely of the stately high Gate which he built for the House of the Lord which is conceived to be the West-Gate leading to the Kings House and mentioned by an Historical Prolepsis in the days of Joash 2 Chr. 23.20
on some wall of that Chamber which he built possibly in the Temple A.M. 3277 Hezekiah the 13th King Glorious were the Atchievments of this holy King who no sooner stept into the royall Throne but he presently made a solemn visitation of the Temple in the first year of his reign and in the first Moneth of the sacred year 2 Chr. 29.3 He opens the doors of that late-polluted House shut up by his ungodly Predecessour and repaires them in a magnificent manner overlaying the doors and pillars with Gold 2 Kin. 18.16 Then having gathered the Priests and Levites into the East-street he makes an eloquent Oration to them filled with divine and perswasive Rhetorick and rouzes them up to the purification of the Temple from the idolatrous pollutions of Ahaz Which when they had finished in the space of sixteen daies they prepared and sanctified all the Vessels for divine use Whereupon they offered sacrifices of Atonement and Reconciliation for the sins of Ahaz in prophaning the Temple-Worship 2 Chr. 29.21 The Number of the burnt-Offerings brought by the Congregation were seventy Bullocks one hundred Rams and two hundred Lambs and the consecrating Offerings were six hundred Oxen and three thousand Sheep 2 Chr. 30.2 Numb 9.11 After which they solemnized the Passover on the fourteenth day of the second Month according to the Law of Moses in case of Impurity The Sacrifices of Peace-offerings which were then presented to God were two thousand Bullocks and seventeen thousand Sheep 2 Chr. 30.26 there being such joy at that time in Jerusalem as the like thereof had not been known since the daies of Solomon When this was finished all the People who had been present in the Temple went out and brake the Images in pieces cap. 31.1 cut down the Groves and tumbled down the high Places and Altars in all Judah and Israël and particularly destroyed the Brazen Serpent of Moses 2 Kin. 18.4 calling it Nehushtan a poor piece of Brass because the Israëlites had burnt Incense to it in an idolatrous manner Moreover he set in order the Courses of the Priests and gave forth a portion of his own Estate to maintain the constant and solemn Sacrifices of God's worship and commanded the People to bring in their First-fruits and Tithes to encourage the Priests in the Law of the Lord 2 Chr. 31.4 5 preparing Chambers in the House of God wherein to lay them up Thus did he work that which was right and good and truth before the Lord his God Ver. 20. The Lord was with him whithersoever he went Being encouraged by this his great prosperity he shoke off the yoke of the King of Assyria and smote the Philistins even to Gaza and the border thereof 2 Kin. 18.7 But after the establishment of the worship of God and his Kingdom Giving a true and an eminent pattern to all Princes to begin first with Temple-work and the Reformation of the Worship of God if ever they intend to set warm in their Thrones and settle the Scepter in their hands Which Method being usually mistaken by great pretenders to Reformation they generally lay the Basis of their own ruine in the Quagmire and Queachy ground of rotten policy Behold yet even after all this 2 Chr. 32.1 2 Kin. 18.13 15.16 he was invaded by Sennacherib the great King of Assyria in the fourteenth year of his Reign To pacify whose rage he sent him all the Treasures of Silver and the gold of the Pillars and Doores of the Temple But that haughty King being nothing satisfied whetted but his appetite for more Glory and Riches 2 Chr. 32.17 and sent railing Letters against the God of Zion Hereupon this holy King of Judah spread the Letters before the Lord in his Temple and 2 Kin. 19.14 15. which was better and more acceptable he spread his Hands and his Heart before the Lord in a most ardent and heavenly prayer Whence we may perceive that intended Mercyes are fetcht from Heaven in the Chariot of prayer and a holy Prophet is made the mouth of God to declare his gracious answer Ver. 20. honouring his Ministers with the divine messages of his Will Which was seconded that very Night by a direful stroke of vengeance on the Assyrian Camp cutting off all the mighty men of valour Ver. 35. 2 Chr. 32.31 with the Leaders and Captains of his Army to the number of 185000 men The King himself returning with shame was slain by the Children that came out of his own Bowels in the House of his god After this Hezekiah being sick and recovered with the attendance of a miraculous signe of the Sun's retrocession on the Dyall of Ahaz he rendred not again according to his mercies but being left by God to try him and to know all that was in his heart 2 Chr. 32.31 he shewed his stately Treasures to the Embassadours of Merodach-Baladan King of Babylon called by Ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that excellent Canon of his esteemed by Calvisius more precious then Gold for the concatenation of the sacred and civil Histories of those times But this good King humbled himself for the pride of his heart Ver. 16. shewing his godly sincerity in heart-reformation lying low before God for his being lifted up before the Legates of an earthly Prince After which reigning in peace and great prosperity the usual Concomitant of Integrity in God's worship he died in peace Ver. 33. and was buried in the chiefest of the Sepulchres of the Sons of David Manasseh the 14th King A.M. 3306 The ungodly Son of a holy Father puts on the orient Diadem and succeeds in the royall Seat of Judah 2 Kin. 23.1 builds up the high-places destroyed by Hezekiah rears up Altars for Baal and makes a Grove like Ahab King of Israël and worships all the Host of Heaven for whom he built Altars in both the Courts of the Lord's House 2 Ch. 33.6 7 2 Kin. 23.4 He caused his Children to pass through the fire in the Valley of Hinnâ—m and erected a carved Image of the Idol Baal which he had made in the Temple of God in a most prophane and presumptuous manner not hearkning to the menacing Messages sent by God At last the Majesty of Heaven bing deeply incensed sent against him the Captaines of the King of Assyria who tooke him among the thorns bound him with Fetters and carried him captive to Babylon In which affliction having greatly humbled himself before the Lord and deprecated the fierceness of his wrath by earnest supplication he was brought again to Jerusalem and to his Kingdome Where to demonstrate the sincerity of his Repentance he took away the strange Gods and that damnable Idol of Baal out of the House of the Lord and all the Altars which he had built in the holy Mountain and in Jerusalem and cast them out of the City Furthermore he proceeds to the reparation
of the brazen Altar of the true God and sacrificeth his Peace-and Thank-offerings thereon commanding Judah to serve the Lord God of Israël who having reigned fifty five years slept with his Fathers and was buried in his own House in the Garden of Uzzah 2 Kin. 21.18 A. M. 3361 Amon the 15th King At twenty two years of Age began Amon to reigne in Judah and walked in the wicked steps of the first years of his Father sacrificing to all the carved Images made by him 2 Kin. 21.21 2 Chr. 33.12 disgracing what in him lay the Temple-worship But following him not in Repentance and godly Sorrow For he trespassed yet more and more till he was slain by the conspiracy of his own Servants in his own house having reigned but two years only His life when young being preserved only as may seem for the sake of Iosiah in his Loines and his Dominion to that end that his godly Son might be fostered for a while who was after to succeed him God many times would thunder out his Iudgments against the Sons of Belial were it not for some of his elect that shall flow from them as far as we may with all humility and reverence give conjecture concerning the deeps of divine providence in his dispensations throughout the world A.M. 3363 Iosiah the 16th King Now enters at 8 years of Age into the Kingly Throne the holiest Reformer that ever wore the Crown of Judah The Greeness of his years set a verdant lustre upon his actions like a stately Emerald incircling his Temples For having attained but sixteen years of his life he began to seek after the God of his Father David and at twenty years old he becomes mighty in zeal for the House of his God 2 Chr. 34.3 the Groves he cut down the Altars of Baallm he brake in pieces the Images both carved and molten he stampt to dust and strowed the powder on the Sacrificers Graves he burnt the Bones of the idolatrous Priests upon their prophane Altars and knockt the Altars themselvs in pieces with Mattocks not only in Judah but in Ephraim and Manasseh also even to Naphthali round about In the eighteenth year of his Reign Ver. 7 8. when he had purged the land and returned to Ierusalem he commands some of his chief Officers to summe up the mony brought into the Temple 2 Kin. 23.3 4 5. c. 2 Chr. 35.3 causes Carpenters and Masons to be hired Timber and hewen Stone to be provided and places the Ark again in the most holy place which it seems was removed by Manasseh Meanwhile the Book of the Law being found by Hilkiah the Priest was brought to the King read by Shaphan wept over by Iosiah and a message by him sent to the Prophetess who answered him with a returne of peace because of the tender meltings of his Heart under the denunciation of judgment The Reparations of the House being finished and the Book being carried up into the Temple of the Lord the King himself read it in the ears of the Elders of Judah and all the People and standing by the royall Pillar in the wonted place entred into Covenant with God and caused them all to stand to it After this he commands the High-Priest and his inferior Ministers to bring forth out of the Temple all the Vessels of Baal of his Grove and the Host of Heaven to the Brook burning and stamping them to dust and laid the dust on the Graves of the Children of the People 2 Kin. â—3 7 He proceeds further to break down the Houses of the Sedomites neer the House of the Lord that is possibly of those who were the Officers of the shamefull and bestiall priapeian Ceremonies of Baalphegor not fit to be uttered For as common Idolatry is called Whoredome in Scripture so this abominable Idolatry is probably called by the name of Sodomy For the Text saies that Women did in those Houses weave Hangings for that Grove viz. of Baal that was cast out of the House of God being probably an artificiall imitation of the Idol-Temple of Baal Ver. 6. with a Grove of Trees about it in some solid mettal or stone placed within those sacred Walls He defiles also all the High-places where the Priests had burnt Incense from Gebah to Beersheba together with Tophet in the Valley of Hinnom where the Children were fried in that hellish fire to Mâ—lech Whence it is Chietomaei Graecobarb N. T. p. 54. 2 Kin. 23.11 that the new Testament assumes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shadow forth the intolerable Torments of the bottomless lake of God's aeternal Judgment He took away the Horses of the Sun also and burnt their Chariots with fire which were dedicated by the Princes of Judah to the Prince amongst the Stars of Heaven which had been placed at the entring into the House of God The Altars likewise on the top of the Upper Chamber of Ahaz were dasht in pieces and those of Manasseh in both the Courts of the House were broken down and their dust cast into Kidron The High-places of Solomon together with their Altars and Groves built for Ashtoreth Chemosh and Milcom on the side of Mount Olivet Ver. 13. were utterly ruined and overthrown and their places defiled being filled with the Bones of men Neither did he forget the Altar and High-place at Bethel erected by Jeroboam that great sinner of Israël The Bones also taken out of the Sepulchres in that Mount whereon Bethel was built he burnt on those Altars and polluted their imagined sanctity Thus he did in the other Cities of Samaria slaying the Priests and burning their bones upon their Altars and returned to Jerusalem 2 Kin. 23.23 2 Ch. 34. c. At last he celebrates the Passover on the fourteenth day of the first Month in this eighteenth year of his Reign in most solemn and magnificent manner the like having not been performed since Samuel and the daies of the Judges nor in the time of any of the Kings of Judah or Israël To which purpose the King bestowed on the people thirty thousand Lambs and Kids and three thou and Bullocks out of his own substance the Princes also bestowed 2600 small Cattell and three hundred Oxen. The whole number of Sacrifices being 35900 for the service of the Temple Which was so punctually and strictly managed according to the Law of Moses that like him there was no King before him nor after him rose any King like him 2 Kin. 23.25 that turned to the Lord with all his Hâ—art with all his Soul and with all his Might Yet nothwithstanding after all this saith the holy Spirit the Lord turned not from the fierceness of his great wrath kindled against Judah for the high provocations of Manasseh and his other Predecessours But Josiah was in this point happy that he saw not the ruine of his Kingdome but died in peace according to the Prophecy of Huldah of
to the true figure of his face and the exact proportion of his limbs but also the bulk crassitude and dimensions of every member In such a manner doth the Gospel expresse the Lord Jesus to his beloved Church even like a picture drawn to the life like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or looking glasse like an Image perfectly suited and symmetrically correspondent to its lively prototype Insomuch that when the day break of the Gospel began to appear then did the ancient Jewish (i) Cant. 2.17 4 6. shadows flee away as the Spouse doth joyfully expresse it at the approach of her endeared Lord and Saviour While the Church of God was confined to families she walked in the light of the seven Starrs only I mean the 7 precepts commonly so called of Noah and now and then enjoyed some created Starrs of revealed promises concerning the Messiah But when increased to the dimensions of a Nation she was a little more illuminated with the Jewish Moons At length the glorious light of heaven the Lord our righteousnesse did arise with healing under his wings and shined over the walls of Bethlehem irradiating the people of Jewry who before sate in (a) Luke 1.79 Mat. 4.16 darknesse and the Gentiles a farre off that walked in the shadow of death Who now do with open face behold as in a (b) 2 Cor. 3.18 glasse the glory of the Lord and are become the (c) 2 Cor. 3.3 Epistle of Christ written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depicted by the spirit of the living God in the fleshy Tables of the heart Nay in a word they do bear or set forth in open view the very (d) 1 Cor. 15.49 image of the heavenly Adam The period of all the ancient Ceremonies being fixed by our Lord upon the Crosse when he said (e) joh 19.30 IT IS FINISHED They were intombed in his grave and the seal of the best (f) Act. 15.24 council that ever was impressed upon the stone which was laid on the mouth of the Sepulchre and afterwards confirmed by the (g) Tertullian Contr. Indaeos Tom. 1. Origen Cont. Cels Cantabr p. 261. Cyprian Contra Indaeos ad Quirin p. 29. Edit Bas 1530 c. ancient Fathers and all the Christian worthies of the Church in their several generations By these and many other testimonies the grounds of our former assertion may be evidently perceived viz. That Gospel truths were of old typified by the Jewish Ceremonies Concerning the divine meaning whereof I shall endeavour to inquire with all sobriety according to these succeeding Rules or Canons which contain the second thing proposed for our discourse by way of introduction to the main design The hints of some things therein contained I do thankfully acknowledge as insinuated by the learned Placeus in the fore-touched place The first rule then for the finding out the nature of Types or for the Examination of such as are generally supposed to be so is this That when Scripture it self doth expresly pronounce and consequently determine such a person or thing under the old Law to be a Type signe or shadow of some Gospel-truth Then are we safe and free from error and may proceed with comfort in our way towards the Temple having the unâ—rring conduct of the holy Spirit Secondly when any person or matter in the old Testament is accommodated to some spiritual subject in way of strong allusion by the pen-men of the new Testament then may we safely conclude especially if the allusion be frequent that there was something Typically designed in that thing by the spirit of God in the old Testament although the Scripture do not in so many terms or words set down that this of the Gospel is the antitype of the other in the Law Thirdly when there can be none or small satisfaction given in point of reason for the exhibition of or the narration had concerning such or such a piece under the old Testament but what may be more clearly evinced and deduced from the Mystical signification of its Typical nature in Relation to an Evangelical object which being once hinted the understanding of a sober inquirer begins to have bright satisfactory apprehensions concerning the intendment of such a relation and the truth laid up in it Then may such a thing strengthened with such good probability I hope without any necessity of a censure be construed under the nature and notion of a Type Fourthly when there proves some admirable Analogy or Proportion either Moral Historical Physical or Theological interceding betwixt two things deeply suspected by the generality of the Learned and Holy all along since the time of Christ to have a mutual relation of Typical concernment between them one whereof is mentioned in the old the other in the new Testament with some light glance toward that in the old I hope we may then also so it be with due moderation not fearing rigid asterisms in the margin give to such an ancient person or thing the name of a Type especially since grave and sober men in several ages have cast in their concurrent testimony into that interpretation Fifthly When there is some excellent attribute ascribed to a person or matter under the old Law which according to the meer history or bare letter of its relation cannot either natively or tropically find any clear conveniency or agreement with it but yet will most properly and pertinenly becoincident with some spiritual person or truth in the new Testament Psal 89.4 36. when it is explained and opened as for example The Throne of Solomon is promised to be eternal which did neither agree with Solomon personally nor his posterity they being cast out of the Royal seat above 2000 years ago So that it cannot be applied to Solomon but Typically as being a peaceable King for a great while but to Jesus Christ onely really of whose (a) Dan. 3.44 kingdome there shall be no end In this case there will be no need to write Type over the head of such a thing the matter is obvious and clear enough that we may without hesitation insert it among the rest of its kindred Sixthly and Lastly When the holy Sctipture doth plainly nominate some noble or sacred person of old or some grand material of the Tabernacle or Temple as Typically significant of divine persons or things under the new Testament we may then proceed to inquire into the particular actions of such persons especially such as were of publick concernment or into the various parcels and pieces inscriptions ornaments or other appendixes of such grand material whether or no there may not be found in them some consanguinity with the more large and sumptuous utensill and whether according to its degree and quality it may not bear an harmonious part in the consort of Typical musick or whether the blood-Royal of a Type may not runne in the Capillary veins of lesser implements as flowing out of the vena cava of the
after our Lords birth till its dissolution by the Roman armies There be others who considering that the Temple was fully finisht in the 3000th year of the World according to Bishop Ushers Calculation and other nice Chronologers being just a 1000d years before our Lords incarnation and precisely in the middle point of the World 's apprehended-duration viz. of 6000d years according to the received tradition of the sons of the House of Eliah mentioned by the same (e) Ibid. pag. 36. Author in the very words of the Jewish Talmud would out of these Rabbinicall flints extract some choise Mystical Oyl to supple the Wheels of their fancy As if so be a glorious external visible Church must needs from thence be evinced to continue upon the Earth 3000 years even just as many as the world had before continued without it and that this admirable beauty of the Church-militant commenced with the Temple 's compleat erection Besides as the Temple did continue though not without some fatal concussions for the space of a 1000d years So in like manner a glorious Evangelical Church thereby typified should endure also for a 1000d years space after the 6000 years of the world in general shall be consummated and ended when the rage and power of her enemies shall be extinct when the Saints of the most High shall Live and Reign with Christ a (f) Rev. 20.4 1000d years And all this must be accomplished say they before the 2d and most glorious coming of our Lord in the Clouds to passe sentence of condemnation upon the World of the ungodly and to put an Ultimate period to its duration Now forasmuch as the Temple suffered many hard things during its long continuance we must not think according to them that the Saints Reign shall have any sad Chasm of affliction seeing the Antitype must alwayes out-vye and excel its prefiguration in glory and excellency But for my part holding it sufficient to have recounted these things to be left or entertained at pleasure seeing there is no solid basis or foundation for these superstructures of fancy revealed in holy Scripture I had rather resolve the Mystery of the Time of the first fixed state of the Temple if there be any couched under it into the good pleasure of God whose Majesty if he had intended any such rare signification in the time of its building would have delivered the meaning thereof more clearly to us had it seemed good in his holy eyes What is secret belongs to the Lord but things revealed to us and our Children Wherefore I shall proceed to a more material inquiry concerning the place of its situation Concerning the place where the holy Temple was built IN this Section I mean not to tell long stories of Gods choosing the people of Israel above all Nations to serve Him or of Canaan above all Lands for his people to dwell in or of Jerusalem above all Cities to place his name there seeing the Lord loved the (a) Psal 87.2 gates of Zion more then all the habitations of Jacob. But shall rather descend immediately to treat of the holy mountain Moriah it self So frequently called in the holy Books the mountain of the House of the Lord wherein he hath promised to make unto all people (b) Isai 25.6 a feast of fat things a feast of Wines on the Lees of fat things full of marrow of Wines on the Lees well refined whereby no doubt the holy Prophet in the name of the Lord doth insinuate the mountain of Moriah to be a most sublime Type of the Gospel-Church exalted even to heaven by the means of grace and salvation when he assures us in so many words that all Nations should be feasted in that blessed mountain which of it self was not sufficient to entertain within its circuit no not the one only Nation of the Jews at a set banquet whereof more in succeding lines In reference to our present work the denomination of this mountain may yield us some light and information in this matter seeing the very name of it probably was imposed by God himself when he commanded Abraham to get him into the Land of (c) Gen. 22.2 Moriah whose manner in the imposition of names is to read a Lecture worthy the attention of Men and Angels As to the signification whereof there are various Conjectures offered by Learned men and many of them are summed up by an Eminent (d) Nic. Fuller Miscell l. 2. c. 12. Critique of our own Nation Some it seems derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrrh as if this tract of ground had bin antiently famous in bringing forth that curious rarity conceiting withall that the mountain of Myrrh mentioned in the Book of (e) Cant. 4.6 Canticles is to be interpreted and understood of this fragrant place Others would fetch it from the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mara which signified the Lord as if it noted out the Grand holinesse of that piece of ground as being by peculiar designation The Lords mountain Others deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fear hinting forth to us a place destinated to the fear of the Lord such as is exprest by his heavenly worshippers in their solemn attendance upon God according to the antient Mosaical injunctions Whereas in truth the most genuine derivation of the word seems rather to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see declaring it to be the Land of vision Wherefore some translate the former text in Genesis Vade in terram excelsam get thee to the high or hilly Country Aquila turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is perspicuous shining or illustrious Symmachus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Land of vision which is therefore interpreted illuminating and irradiating according as Learned (a) Edit Ludg. 1530. Vol. 3. p. 216. Jerom in his questions upon Genesis Others apprehend it to have bin so called from the Eminent conspicuousnesse of the place being by reason of its height seen by travellers at a very great distance from whence by such as stood upon it many rare and lovely prospects presented themselves to the covetous eyes of delighted spectators Whereby is shadowed the rare beauty and comelinesse of the Church the spouse of Christ when she is Enammelled with the (b) Ezek. 16.14 glory of her Lord and Husband and when presented to the view of others that passe by in so much that they have bin inamoured with her beauty and have turned in to her habitation to gain acquaintance with her or else in respect to the profound and deep Mysteries the delicious and pleasant prospects of mercy and grace which have bin presented to the view of such persons who have stood upon this holy mountain There be that apprehend it to have bin termed the Land of Vision from the apparition of that holy Angel who accoasted Abraham at the intended sacrifice of his onely son But the Learned man forecited
conceives some Typical hint of the Lord Jesus to have bin involved in the very name and accordingly expounds it of the apparition of (c) 1 Tim. 3.16 God manifest in the flesh viz. of our blessed Saviour who was born conversed very frequently and at last suffered in this tract of mountains known of old by the name of the Land of Moriah or of Vision In this particular ridge being the mount it self precisely whereon the Temple stood some (d) Breidenbachius have blessed themselves with a conceit that good Jacob saw in his dream the ladder reaching up to heaven and moreover that he called it Bethel by an Historical prolepsis whereas it is certain the good Patriarch was then passing on in a journey at a good distance from this place toward Syria But the true place of the sacrifice of Abraham indeed was here being frequently called in Scripture by the name of mount Zion especially in the writings of the Prophets where by a Synecdoche the name of one little hill is given and ascribed to all the mountaines thereabout and so Moriah in a more laxe acceptation of Zion is frequently termed by that name whereas in a more strict sense Zion was properly the name only of the neighbouring mount whereupon King David dwelt whose entertainment of the Ark within the verge of his own house hath caused this denomination to be given to all the sacred places thereabouts where the Ark of Gods presence was afterward seated The constant residence whereof by the appointment of God and the care of Solomon was upon the hill strictly so called of Moriah within the walls of the City Jerusalem where it was encompassed with a beautiful Temple instead of the Mosaical Curtains The glorious Majesty of heaven chose a mountain rather then a valley for the habitation of his holinesse thereby giving us to understand the excelsity and dignity of the Gospel-Church in a figure which was of old prophesied of to be (e) Isa 2.2 Mic. 4.1 Dan. 2.44 exalted over all the Mountains and Kingdoms of the Earth It was set upon a lofty mountain to shadow forth the visibility of the Evangelical Church in all ages to such as have spiritual eyes to discern it (f) Mat. 5.14 For a City that is set on a hill cannot be hid Besides as buildings which are fixed upon mountains enjoy a more pure and defaecated aire therefore several of the antients have accounted such places as most proper for those persons who study and consult their health more then their profit In particular (a) In Geoponic p. 31. Bas 80.15.38 Didymus hath these words in his advice to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoveth to build your houses on the highest places For such are most commodious both for health and prospect (b) De re Rust Lib. 1. Tit. 8. Palladius also gives counsel thus Ipsius Pratorii situs sit loco aliquatenus erectiore sicciore quà m catera propter injuriam fundamentorum ut laeto fruatur aspectu The situation of the Mansion it self let it be in a place more lofty and dry than of the others to prevent injuries to the foundations and that you may enjoy a refreshing prospect Lastly (c) L. 1. C. 4. Vitruvius saies Primum electio loci saluberrimi is autem erit excelsus First of all ye must design the most wholesome place for your dwelling even such as is higher than Ordinary In like manner the wholesome and healthful situation of the Temple of old did decypher and mark out to us that the health of our souls is then most prudently consulted when we live in such places where we may suck-in the sweet aire of the Gospel-Ordinances in the assemblies of Zion For as much also as the mountains in their stately and elevated position are neerer to the Starrs than ordinary Champion plaines or depressed vallies we may thence conceive that the noble exaltation of this place where the Temple stood might denote the Churches vicinity to heaven whither all its fervent devotions must be directed It being observable in Scripture that the usual seats of divine worship were constituted in such places as were very high shadowing forth the heavenlinesse which is required in the minds of divine worshippers Besides as it was usuall of old to build their fenced Cities and Castles upon hills that were precipicious and most inaccessible So it was Gods good pleasure that the Temple of his presence should have the like secure situation to note the impregnablenesse of the Church which is set upon (d) Psal 2.6 mount Zion Furthermore It is recorded in the sacred Volumes to have bin built upon the threshing-floor of Araunah or Ornan the Iebusite to manifest saith (e) P. 58. Ribera that in time to come the Gentiles should be admitted into consoederation with the Jews in divine worship not unlike to what (f) Vol. 1. pag. 125. Jerom had before observed in his letter written as Erasmus conceives in the name of Paula and Eustochium to Marcella in these words Angelus c. in Orne Jebusaorum regis areâ Templum Domini designavit jam tunc significans Ecclesiam Christi non in Israel sed in gentibus consurgentem The Angel c. designed the Temple of the Lord to be in the threshing-floor of Orne the King of the Jebusites even then signifying the Church of Christ arising not in Israel but among the Gentiles Further the Temple was built on a mountain to note its perennity and duration of the Church They that trust in the Lord shall be as mount Zion which cannot be removed but abideth for ever Psal 125.1 He also that doth the will of God is promised to abide for ever 1 Joh. 2.17 Finally it was built in a mountain possibly to set out the glory of heaven it self even as our Saviour represented the radiancy of heaven to some of his Apostles when he was transfigured before them in the exceeding high mountain as is generally conceived of Tabor His glorious ascension also into heaven took its rise from the mountain of Olives Concerning the Builder of the Temple King Solomon SOlomon the most Famous and Peaceable King of Israel was (a) 1 Chron. 17.12 appointed by God to erect this Royal Structure who as to his name disposition and reign for the grand serenity of his times was a pregnant Type of the Prince of peace Who being entred upon his Government made Zadok (b) 1 King 2.35 High Priest in the Room of Abiathar The name of Solomon signifies peaceableness the name of Zadok righteousnesse even as Christ was a Priest after the Order of Melchizedeck being Clothed with Royal Righteousnesse and styled also by Isaiah the Prince of peace Isai 9.6 hinting to us that at the entrance of Christ our Lord into his Royal Dignity and glorious work of framing his Gospel-Church that (c) Psal 85.10 righteousnesse and peace kissed then each other that truth should
Religion Even as brain sick Monks since the Primitive times have endeavoured to corrupt the Christians worship with their lying wonders and revelations so often recited in their wodden Legends Wherefore to let them passe not without Solemn praise to God who hath conferred upon us more clear light in the face of his dear Son let us proceed while we enjoy that light to do the work that is required of us and by the benefit of those blessed raies to look more narrowly into the spiritual foundation of the Gospel-Temple To which purpose considering that the foundation of an house is properly that materia substrata or underground matter on which the building resteth and whereby it is sustained and upheld and furthermore that Gods building or house in the World is his Church which being constituted in our first Parents at the beginning upon the Primitive foundation of righteousnesse and true holinesse according to the Covenant of works was assaulted by the storms of the Devil's malice and power and falling from that excellent foundation which Gods Majesty had laid in paradise with his own hands hath ever since groaned most bitterly under the sad pressures of sin and temptation complaining in the Language of Cain that their deserved (a) Gen. 4.13 punishment is greater then can be born by humane shoulders and therefore earnestly beggs the divine support of some new and more firme and unshaken foundation whereupon to rest for ever without danger of inward mouldering or external storms Now for as much as the Foundation of every building is two-fold The first external and natural being no other then the Earth it self (b) Heb. 3.4 made and framed by God The other internal and artificial consisting of stones brick or timber according to the nature of the super-imposed building So hath the Church likewise a two-fold foundation One whereof may bear some resemblance with the natural earth accordingly as our Lord is pleased to speak of his Church under the notion of a similitude differing from this in hand that the (c) Mat. 13.38 field is the world wherein his Church and people are placed The other may be termed Artificial granting indulgence to the prosecution of the present Metaphor The (d) Heb. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 builder maker or framer whereof is God in a more speciall manner Then which foundation (e) 1 Cor. 3.9 11. no man can lay any other than what is laid even Jesus Christ He is that precious corner-stone (g) Eph. 2.20 â—â— by the Father in the heart of mount Zion (f) Isa 28.16 In whom all the building being fitly framed together groweth to a holy Temple in the Lord. (h) 1 Pet. 2.4 5. To whom comming as to a living stone the Saints are built up a spiritual house wherein to offer spiritual Sacrifices acceptable to God by Jesus Christ So that neither the pretended and usurping-head of the Church at Rome nor the Canons constitutions or traditions of that Apostate body nor humane reason though never so much concocted digested refined by the wit art or industry of man can be owned for this foundation 'T is Christ alone who must be received and acknowledged for this fundamental-rock the Basis of Apostolical confession whereon to build the Church (i) Mat. 16.18 against which the gates of Hell shall never prevail Our blessed Lord and Saviour then is the whole and only foundation for the Church to rest upon excluding Peter and all his imagined successors together with all the Apostles from being Corrivals with Christ in this great work of sustaining the spiritual building Now although the Pontificians plead hard for a Secundary and Ministerial foundation yet can we by no means admit any such distinction which is so farre from being grounded on Scripture that it doth directly oppose the very expresse terms of the holy word declaring that there can be (a) 1 Cor. 3 11. no other foundation laid than our blessed Lord. Besides it is repugnant to found reason to introduce any Secondary and ministerial foundation that performs not the true and native duty and cannot undergo the weight and burden of a proper and genuine foundation For either Christ is the only whole and sufficient foundation of his Church or not If he be as the Scripture holds it forth more evident then the Sun at noon then what 's the meaning of that other foundation which certainly if it be not the primary and main foundation then it cannot truly and properly be called a foundation at all that doth not sustain the building but must be a part onely of the building For if it be a true foundation it must subsist of it self and not be laid upon another as its basis or bottome But if not besides the flat denial of Scripture by these builders (b) Act. 4 11. who have set at nought the head-stone of the Corner wo must needs befall the Church if their faith and hope of salvation should leane upon such (c) Lev. 14.45 Leprous stones which God hath commanded to be carried out of the City into an unclean place But this point is most excellently and nervously handled by the famous (d) Tom. 2. de Rom. Pontif. Contr. 4. qu. 2. p. 551. fol. Dr. Whitaker most amply in his Controversies about the Pope of Rome to the terror of the dark Conclave Happy is the Church of Christ in having so glorious a person as the Son of God to sustain and bear the weight and pressure of their sins and to be the choise foundation of their faith to rest upon in respect to eternal life who is so termed by a Metaphor taken from material buildings wherein the foundation doth uphold all the Rooms and Stories built upon it In like manner all the members and parts of the sacred and Mystical structure laying the whole stresse of their happinesse upon Jesus Christ are carried on till the top-stone of glory shall be brought forth Which things are mentioned in many places of divine record and prosecuted by an Allegory or continued Metaphor Christ himself is by diverse of the holy pen-men called the corner-stone of the building that is of the foundation of the building In which expression the main and principal part of the foundation is taken for the whole by a Synecdoche Seeing the chief and most serviceable part of the foundation is that strong and large hewn-stone which the Architect layes at the bottom-corner of each square of the building Further as a building is compared by Scripture and other writers sometimes to an humane body the foundation in such a sense may very aptly be expressed by the denomination of a head To which purpose we may observe that our Lord (e) Col. 1.18 the head of his Church is often styled by the name of that prime stone which is laid at the head of the Corner as may fully appear from these following places of Scripture Psal 118.22 Mat. 21.42 Mat.
Neque enim adoravit cum lapidem vel ei sacrificavit sed quoniam Christi nomen à Chrismate est idest ab unctione profectò figuratum est hinc aliquid quod ad magnum pertineat Sacramentum For saith Austin he neither worshipt that stone nor sacrificed to it but because the name of Christ is from unction verily there is something figured by it which pertaineth to a great Mystery Another likewise of the Ancients speaks to the same purpose (e) Cyprian l. 2. Contr. Judaeos p. 277. Edit Bas 1530. Lapidem consecravit unxit Sacramento unctionis Christum significans He viz. Jacob consecrated and anointed that stone hinting at Christ by the Mystery of unction To mention no more evident is the testimony of one more antient then either of the former who when speaking concerning the present work of Jacob at Bethel hath these words in his dialogue with a Jew (f) Justin Mart. dial cum Tryph. p. 244. Edit Commelin 1593. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have in like manner manifested that Christ was figuratively set forth by a stone in many Scriptures The holy Patriarch sleeping sweetly on this blessed stone saw him at the top of the ladder in a vision who supported him beneath which was no other then the (g) Id. ibid. lin 40. 41. Joh. 1.51 Son of God teaching us that the secret support which a Saint enjoyes is sometimes illustrated with radiant visions of assurance from heaven If we repose our souls in their saddest agonies upon this anointed stone we shall enjoy sweet silver-slumbers gilded with Angelical visions of divine love reaching down the ladder of assurance from heaven by which we may ascend into the bosome of God when we are terrified with the frownes of a threatning and persecuting World while we are travelling towards Bethel the house of God the mansion of glory This was the stone which blessed Joseph when sold by his unkind brethren found to be his help (h) Gen. 49.24 Rivet Exerc. 185. p. 696. Fol. even the stone of Israel accordingly as his dying father did dictate in that solemn blessing whereby his head was elevated aloft beyond the rest of his kindred and raised up to the second place of state and dignity in the kingdome of Egyyt Moses another Eminent servant of God sate upon this stone on the top of the Hill when his hands were held up to heaven in prayer while Joshuah was fighting with Amalek in the valley (i) Cyprian ibid p. 278. sacramento lapidis stabilitate sessionis Amalech superatus est ab Jesu id est Diabolus à Christo victus est When under the mystery of that stone saith a holy Martyr and the stability of Moses session Amalek was overcome by Joshuah that is the Devil was vanquisht by Christ So (k) Tom. 3. p. 46. Jerom to Fabiola speaking of Rephidim the 11th mansion of the Isralites hath these words sedet Moses super lapidem dictum à Zacharia qui septem habebat oculos that Moses sate upon the stone spoken of by the Prophet Zechariah which had seven eyes In the clift of this (l) Exod. 33.22 Dr. Reynolds on Psal 100. p. 166. quar rock was Moses placed by God himself when the Lord passed by him and proclaimed his glorious name (m) Exod. 3.4 6. THE LORD THE LORD GOD merciful and gracious long-suffering and abundant in goodnesse and truth c. This was the (n) Deut. 27.2 3. Cypr. p. 277. stone on which Moses commanded all the words of the Law to be written when they were passed over Jordan into the land of promise Joshua likewise the Captain of the Lords Armies when he had given the possession of the Land of Canaan to the tribes of Israel convenes them before the Lord at Shechem a little before his death and sets up this Mystical (a) Josh 24.26 stone under an Oake near the holy Sanctuary and having adjured them solemnly to the fear and service of the Great God he said unto all the people Behold (b) Cyprian ibid Jul. Firmic Mat. de Err. prof relâ—g p. 27. Lug. Bat. 1652. this stone shall be a witnesse to us For it hath heard all the words of the Lord which he spake unto us When the Ark was brought back out of the Land of the Philistines it rested upon this (c) 1 Sam. 6.15 18. Cypr. p. 278. stone in the fields of Bethshemesh which is alone able to sustain the symbole of Gods presence among his people and give forth the infallible dictates of his will concerning divine-worship and the management of holy Ordinances This was the rock of ages in a Cavern whereof (d) 1 King 19.9 13. Elijah the Prophet once stood being in the same mount of God viz. Horeb wherein the Lord had before manifested himself unto Moses and now passes before Elijah in the still and gentle voice of mercy And why do we find such gracious revelations of his Majesty to the holy Prophets in mount Horeb a place so dreadfully shaken by the thundring dispensations of the Law a place that yielded the two Tables of stone wherein the Commandements of God were engraven with his own finger But to shew that as the positive Law of God was graven in pieces of stone taken out of that rock which signified Christ So we might be comforted under the infirmity of our flesh since the fall seeing Christ alone can retain and conserve the true impressions of the divine will upon his heart and fulfill that law which we had broken by his perfect and intire obedience With which God being fully and compleatly satisfied is pleased in that very place to declare himself a merciful God to poor sinners in a covenant of grace promulgated both to Moses and Elijah in that very mountain with the gentle sweet and melting voice of Gospel love They being the very same persons which afterward appeared with our Lord in the mount of Transfiguration in the daies of his flesh The pen-man of a famous Psalme so often cited by the spirit of God in the new Testament as yielding a very divine Oracle concerning Christ whom though the builders had refused yet he esteemed as the (e) Psal 118.22 head-stone of the corner having had great and sweet experience of the strength and power of God connexed with mercy in the preserving of his soul from sinking in the horrible pit and in the miry clay by setting his feet upon that solid (f) Psal 40.2 rock of salvation Noble Daniel being under a prophetick Ecstasis when his soul was taken up by a very sublime rapture rejoyces in the vision of this living and growing stone which was cut out of the (g) Dan. 2.45 mountain without hands out of the mountain of eternity according to his divine nature or the mountain of the Jewish kingdome as (h) Matthiae Theatr. hist. part 4. p. 6. others take it according to his humane nature
〈◊〉 Iejus as the one and onely God (e) Plut. ibid. p. 699. Besides this Title at Delphos There was antiently likewise at the * Porphyr de abstin l. 2. p. 155. Temple Epidaurus an inscription in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to this fragrant Temple hastes in vain Who doth not in his breast chast flames maintain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's Chastity befitting a Temple saith Porphyry in that place when our thoughts are onely exercised and busied about holy matters But whether or no there were any such like inscription on the front of this famous Porch of the Temple though I am not able to resolve by reason of Scripture-silence where as Josephus relates of pillars standing in one of the walls of the Temple in latter ages of 3 cubits high ingraven with certain letters declaring (e) De bell Judaic l. 6. cap. 6. sec Ruffin p. 916. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no stranger might be admitted within that holy place Yet this I am sure of that the counsel of Paul is most safe and wholesome that he that cometh to God and draweth nigh in a way of holy worship (f) Heb. 11.6 should believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that HE IS and that he is a rewarder of them that diligently seek him Whether no the antient Temple had any such inscription of an Ehejeh upon it or not to bring to mind the unutterable essence of God whose face they sought that drew nigh to him in his sacred services it is not much material seeing now it is not in the mountain of Samaria not in Jerusalem that God will be worshipped but we must endeavour to preserve the memorials of his fear and the indelible Characters of his infinite essence upon our hearts when we come to worship him in spirit and truth For the (a) Joh. 4.23 Father now under the Gospel seeketh such to worship him We must remember to cast a watchful eye upon the (b) Eccl. 5.1 feet of our affections before we approach to the house of God and seriously consider whether we have taken straight steps in the paths of his commandements and whether they are set in due order and cleansed (c) 2 Chr. 30.19 according to the preparation of the Sanctuary For we must (d) Heb. 10.22 draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water viz. our conversations cleansed with the water of the spirit in the laver of (e) Tit. 3.5 regeneration as the antient Priests of the Temple did wash their bodies in the water of the brazen-sea that stood in the inward Court before they entred the Sanctuary to officiate in their sacred functions We are to observe further that there were several steps by which they were to ascend into this Porch before they could enter the holy place to shew the divine elevation of the souls of spiritual worshippers even as Jacobs ladder had several rundles which the ascending Angels were to climb before they could arrive (f) Gen. 28.13 near to God who stood at the top thereof in that mysticall Vision In like manner in respect to our drawing nigh to God in divine worship Soul-exalting humiliation deep and serious Meditation searching Examination self-judging condemnation by reason of our infinite unworthinesse to converse with so holy a Majesty together with ardent Ejaculations of our hearts in prayer toward heaven his holy place are the several steps by which we mount up into the Porch of Praeparation that gives us admission into fellowship and communion with God in his Sanctuary-worship We read concerning Peter and John (g) Act. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ascended or went up to the Temple at the hour of prayer grant leave to an allusion thereby to shadow forth the elevation and lifting up of our minds in the heavenly Climax or Scale of praeparation for the spiritual worship of his Majesty in the assembly of his Saints These Stairs or steps in their extent from North to South were of sufficient length to admit many Priests in a joynt ascension up to the Porch and so into the Sanctuary if the occasional Service did so require as at the time (h) 2 Chr. 26.17 of King Uzziah's intrusion into the Priestly function we read of the High-Priest and fourscore of the inferiour at once with the King at the Incense Altar The convenient copiousnesse of which Ascent may hint to us that in Gospel daies many with the voice of gladnesse shall say one to another Let us (i) Ps 122.1 go yea (k) Isa 2.3 let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us of his waies and we will walk in his Paths Which places together with many other in Scripture may reflect upon all the spacious and stately ascents at the severall Gates of the Courts and of the Mount Moriah itself where the legall Services were performed This Porch into which we have now brought our devout Reader is generally conceived to have been open and without doores on all sides on which it was not annexed to the body of the Temple possibly intimating to us the open-heartednesse of God's Grace and Mercy under the Gospel the freenesse of his Goodnesse inviting all poor distressed Sinners to draw nigh to Him so be it they make their addresses in a holy and pure Evangelicall manner For (l) Prov. 9.1 c. Wisdom hath hewen out her seven Pillars hath built her House hath slain her Beasts hath mingled her Wine and furnished her Table of Shew-bread within the Sanctuary hath sent forth her maidens of honour the Virgin-Embassadours of her pleasure to cry with a loud voice Whoso is simple let him turn in hither (m) Isa 55.1 Ho Every one that thirsteth (n) Rev. 22.17 The Spirit and the Bride say COME For the Gates of the Temple of the (a) Rev. 21.25 new Jerusalem are never shut yielding constant admission for those that are saved out of the Nations to walk in the light thereof The costly and beautifull gilding that adorned this holy Entrance denoted the Splendor and admirable Excellency of divine and spirituall worship even at our first initiation into Society with God in his blessed Ordinances Oh! how much of God doth a humble and holy Soul find within him when he doth but sett his heart aright toward his testimonies What sweet experienced tastes of God's goodnesse hath such a Soul enjoyed With what divine irradiations upon his understanding hath he been enlightned and enlivened when coming sensible of his own emptinesse and unworthinesse to hold spiritual converse with his holy Majesty The very (b) Psal 119.130 Entrance of his Word giveth light and a blessed understanding to the Simple The fear of the Lord is the (c) Psal 111.10 Beginning of Wisdom when
intreaty of pardon for this digression whether or no the Tyrians had discovered America before or so soon as Solomon's daies or whether Solomon himself had by Scripture-light or naturall speculation of the frame of the World known the roundnesse of the Earth and thereupon employed Navies to search out the World and its rarities is not to be known because of our defect in historical Writers of those times especially of the Tyrian Annals and others of Egypt mentioned by Josephus We cannot apprehend by the reliques and fragments of stories that remain of those times or the neighbouring Ages when History began to be riper that they had such extraordinary skill in sailing upon the vast Ocean as hath been obtained since the rare invention of the Mariner's compasse but that their discoveries were attained either by reason of impetuous storms driving them beyond their purposes upon unknown Regions or else in coasting slowly by the reaches and Promontories of severall Countries In which manner no doubt Solomon's ships did trend upon the Asian coasts till they came to the habitation of (b) Gen. 10.29 Ophir the Son of Jocktan in the South-Easterly parts of Asia concerning the punctual place of which Country near the Golden Chersonese Stuckius upon Arian's Periplus of the Erithraean Sea Purchas in the first Part of his Pilgrims Sir Walter Rawleigh in his History of the World and above all the learned Bochartus in his Phaleg will give satisfaction to such as please to peruse them while we speak to this excellent Mettal which Solomon brought from thence in great abundance and employed it most bountifully in the adorning and enriching of the Temple Gold the choisest of all Mettals and the finest of that kind must be used about the Sanctuary The Apostle Peter compares Faith to (c) 1 Pet. 1.7 Gold that is tried in the fire and therefore some do accordingly expound that place of Faith where our Lord exhorts the Angel of Laodicea to buy of him (d) Rev. 3. Gold tried in the fire There be who expound it of the Word of God which the Apostle would have to dwell (e) Col. 3.16 richly in the Saints and is more to be desired then (f) Ps 19.10 Gold yea then much fine Gold Others interpret it of the righteousnesse of Christ But I shall enlarge a little more particularly concerning this excellent Mettal of Gold and insert those Observations in their due place It may be observed from Scripture that many things are resembled to Gold as saving and heavenly wisdom though preferred before it Receive (g) Pro. 8.10 knowledge rather then choise Gold for (h) Pro. 16.16 how much better is it to get wisdom then Gold seeing (i) Pr. 20.15 the lips of knowledge are more precious then Gold Sometimes (k) Pro. 22.1 loving favour is compared with but greatly to be valued before Gold Sometimes the purity of Christ's Government in the Church is shadowed by his (l) Delrio in Cant. 5.11 fol. 196. Par. 1604. head of Gold Sometimes the Glory of eternal life is set out by it when the City of the new Jerusalem is said to be of (m) Rev. 21.18 pure Gold Several times the word of God is hereby set forth to shew the estimation that is due to it For so doth the sweet Singer of Israel intimate when he saies that the Judgments of the Lord are more (n) Ps 19.10 to be desired then Gold he acknowledges (o) Ps 119.72 the Law of his mouth was better to him then thousands of Gold and professes that (p) Ver. 127 he loves his commandments above Gold yea above fine Gold Accordingly some have explained that place of the Apostle Paul where he speaks of some that build (a) 1 Cor. 3.12 Gold upon the foundation holding it to be meant of the Word of God Christ doctrinal being built upon Christ the essentiall foundation of the Church It is true that an eloquent light of his Age treating upon that place after several words concludes thus (b) Chrysost Tom. 3. edit Savil. pag. 298. lin 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is manifest saith he that the Apostle's speech is to be understood concerning actions But what are the actions of spiritual builders as such whom the Apostle doth elsewhere call Gospel-ministers but their doctrines and teachings which according to their nature shal either be rewarded or destroyed In this very sense doth learned Jerom expound that place as may appear by these his expressions at large in his Comment on the Prophet Haggai (c) Tom. 6. pag. 280. Ego argentum quo domus Dei ornatur existimo eloquia Scripturarum de quibus dicitur Eloquia Domini eloquia casta c. et aurum quod in occulto Sanctorum sensu et in cordis versatur arcano splendet vero lumine Dei. Quod Apostolum de Sanctis qui super fundamentum Christi adificant sensisse perspicuum est aurum argentum lapides pretiosos ut in auro sensus occultus fit in argento sermo decens in lapide pretioso opera Deo placentia His Metallis illustrior fit Ecclesia Salvatoris quà m quondam Synagoga fuerat his lapidibus vivis aedificatur domus Christi pax ei praebetur aeterna The Silver wherewith the House is adorned I take to be The words of the Scriptures of which it is said The words of the Lord are chast words and the Gold that which is laid up in the hidden meaning of holy things and the secret place of the heart and shines with the true light of God Which it is clear that the Apostle did understand of the Saints who build upon the foundation of Christ Gold Silver precious Stones that the hidden meaning is set forth by the Gold comely Speech by Silver works pleasing to God by the precious stones The Church of our Saviour is more illustrious by these Metals then the Synagogue was in times past The House of Christ is built with these living stones and eternal peace is granted to it But to let that passe Gold in Scripture is thought by many to be a comparison whereby to set out the excellency of Faith true saving Faith in Jesus Christ As where we see upon the right hand of this Prince of Might the Queen to stand in Gold of Ophir the learned Rivet doth apply it to Faith and other Graces as the Golden Ornaments of the Spouse of Christ So where we find her neck to be adorned with (d) Can. 1 10. chains of Gold it may be applyed to the beautiful chain of Faith and other spiritual Graces being her choise Ornaments in the eyes of Christ In another place we read of three Kings from the East believing in him whose star they had seen and presenting our Saviour with (e) Mat. 2.11 Gold Frankincense and Myrrhe which Grotius interprets of Faith Prayer and Repentance We hear likewise of (f) Rev. 5.8 golden Vials in the
of the Jewes from all other men as in all other things so in their ordinary course of life but especially in this that they worship none of the other Gods but one they chiefly honour and adore At that time viz. of Pompey's Warrs in Judaea they had no image at all in Jerusalem holding their God to be of an inestable and invisible essence exceeding all other men in his worship unto whom they had built a Temple of great bulk and exceeding beautiful Hence was it that the Heathens did so profanely jeer at the Jews for lifting up their hands to Heaven as if they pray'd to the Clouds So Petronius flouts at them (g) Satyr p. 211 ed. Franc. 1621. 8o. Et coeli summas advocat auriculas which we will translate to a more sober sense Let Jews to Him lift up their eyes Whose Throne is fixt above the Skyes And therefore Juvenal speaking how apt Children are to follow their Fathers in Religion be it what it will saies that some having learned to be Jews †Satyr 14. ver 98. Nil praeter nubes caeli numen adorant They worship nought but Clouds or else That God who in the Heaven dwells Nay David seems to complain of his idolatrous Neighbours exprobrating to him in his afflictions (h) Ps 42.10 Where is thy God as if so be he were no where who did not appear unto the eyes of men Whereas invisibility is one of the choisest attributes of that immaterial uncompounded spiritual and infinite essence whom we ought to serve with fear and rejoyce before with (i) Ps 2.11 trembling Memorable is that passage of Lucian in his Philopatris which Dialogue because forbidden by the Romish Index expurgatorius to be printed for reasons best known to themselvs while they suffer every obscene Poet and Scoffer at Religion and therefore not to be found in their latter Editions I shall recite somewhat largely (k) Pag. 466. edit Basil 1503. ToÌ„ 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will teach thee what the Universe is and who was before all things and what is the Systeme or frame of the Universe Formerly indeed I suffered the same things thou dost But since the Galilaean met with me one (l) 2 Cor. 10.1 bald on the forehead and his Nose hooked who had been carried up in the air into the (m) 2 Cor. 12.2 third Heavens Paul and learned thence most excellent things did regenerate us by water and brought us into the foot-paths of the blessed and redeemed us from the Region of the ungodly And I will make thee a man in truth if thou wilt hear me Which person that its meant of Paul seems evident by Niceph. Callist lib. 2. c. 37. where describing of Paul as before he had our Lord lib. 1. c. 40. among other things saies he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bald on his head and that he had a nose handsomely bending Where breaking awhile from that he speaks afterwards of the Creation and other matters in these words pag. 467. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was an incorruptible invisible incomprehensible light which dissolved the darknesse and dispelled that deformity by a word alone spoken by it as the (n) Moses Exod. 4.10 slow-tongued person hath related He establisht the earth upon the waters streâ—ched out the Heavens formed the fixed stars and appointed their course which thou worshippest as Gods He hath beautifyed the Earth with flowers He produced Man out of nothing into being and He is in the (o) Prov. 15.3 Heaven beholding the just and unjust and writing their actions in books will accordingly render to every one in that day which he hath appointed Furthermore that we may see the ancient Heathens had more knowledge of the divine Essence partly by the light of Nature well improved and partly by the light of Scripture and of the primitive persons carrying the Gospel about the Nations may appear by a passâ—ge 〈◊〉 little before the first citation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Crit. By whom shall I swear then Trieph By the soveraign great immortall God in the Heavens by the Son of the Father and the Spirit proceeding from the Father One in three and three in one A God certainly of which there can be no shape or Image and therefore surely the Gentiles knew more then we ordinarily think they did at least the wiser sort and more they might have known had they been sedulously inquisitive into the matter Because that which may be known of God was manifest to them for God hath shewn it to them (p) Rom. 1.19 c. For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternall power and Godhead so that they are without excuse Manifold are the Testimonies of the poor Heathens concerning the unspeakable inconceivable Essence of the Deity Among other excellent is the Inquiry of (q) Edit Heins p. 222 Maximus Tyrius in his 38 Dissertation Whether Statues are to be dedicated to God or not where he speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no more need to erect Images or Statues for the Gods then there is for good men to have theirs In the end Pag. 226. he draws toward a conclusion in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For God is the Father and Maker of all beings ancienter then the Sun ancienter then Heaven More excellent or before all time and age and every fluid Essence a Law-giver ineffable unspeakable by our voice invisible as to our eyes who not being able to conceive aright of his Essence let us fixedly endeavour to search him out by words and names living Creatures figures of Gold Ivory and Silver from Plants Rivers tops of Mountains and Springs earnestly thirsting after some knowledge of him Thus as Paul told the Athenians that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek after the Lord * Act. 17.27 if possibly they might feel after him in the dimm twilight of Nature and find him out Most remarkable is the Law of King Numa commented upon by Plutarch in his Life in these words (r) Plut. in Numa p. 118. Tom. 1. vit Edit Hen. Steph. 8o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Besides those Laws wâ—ich he made concerning Statues or Images are altogether a-kind to the sense of Pythagoras For he did not conceive the first principle of all things to be sensible or passible but invisible immortal and to be apprehended by the mind Numa therefore forbad the Romans to make any Statue of God in the shape a of man or any other living Creature Neither was there among them in former times any picture or carved Image of God But during the first hundred and seventy years of the City although they built and consecrated Temples and erected
Syriack also Besides in the 11th ver the wheel is said to follow the face that is most probably of the Cherubim In the like manner the Ark God's Throne in the Temple though we read not that it had wheels yet there is somewhat allusive to it in that there is mention made of a (z) 1 Chron. 28.18 Chariot of Cherubims wherein God's Majesty is said to ride Nay the Throne of God is expresly said to have wheels Dan. 7.9 Further as the Throne of God in heaven is described by John which was shadowed forth by the Oracle as hath been declared we read of four beasts like to those in Ezekiel having six wings In these excellent visions there seems strong allusion to the forme shape and accessary Ornaments of the Temple-Cherubims although I confesse they do not necessarily evince it The remaining description of their (a) c. 1. v. 8. having hands between their wings and that their whole body backs hands and wings were full of (b) c. 10.12 eyes and of their (c) See their picture in A-Lapide's title to Isaiah feet being like Calvesfeet must be built upon the sametion But to leave the description of them and proceed to the mystical exposition of the Cherubims in whatever form it was that they were made By the former Key we must proceed to open the Mystery of these Cherubims For having asserted and manifested by the Epistle to the Hebrews that the Oracle wherein they stood did typify heaven whereinto Christ is entred once for all to make intercession for us it seems we must interpret these curious Attendants upon the Ark of some Persons that wait upon God's Majesty and Christ in heaven To this end and purpose the Apostle Peter leads us by the hand into the explication of them telling us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings of Christ and his mediation for us under the Gospel and the sending the Spirit from heaven are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as into which the Angels desire earnestly to stoop down and look into â—s they did of old upon the Mercy-Seat But before I proceed to enlarge in this point I must lay one Objection out of the way wherein some labour to shew that the four living Creatures in Ezekiel and the four beasts in John are not to be meant of Angels especially in the last which they deem parallel to the former for two Reasons 1. Because Angels are mentioned as distinct from the Beasts Rev. 5.11 and so Rev. 7.11 To which I answer That it doth not follow that therefore the four Beasts are not Angels because they have not the same denomination with the rest but the name of Beasts For this name is given to them by way of allusion to the figures of them mentioned in the ancient Visions of Ezekiel which are generally by the most learned Interpreters expounded of Angels who for their Eyes and Wings their wisdom knowledge and alaâ—rity to do God's Will are so resembled So that although there is mention made of many Angels round about the Throne besides these even as in the Temple-Walls there were carved Cherubims and on the Veil likewise such might denote the wonderful company of these winged Messengers that are dispatcht as ministring Spirits for the heirs of salvation yet these might denote the constant attendance of some of the Angels neerer the Throne such as did give the seven Golden Vials to seven other Angels Rev. 15.7 But 2ly Whereas the Beasts together with the Elders are alledged to have said that they were redeemed to God by the blood of the Lamb Rev. 5.9 To that I answer That the Angels may in some sort count themselvs happy by the benefit of Christ's blood as to conservation in their Estate being called elect Angels 1 Tim. 5.21 Eph. 1.22 and Christ himself said to be a head to principalities and powers Besides if we strictly examine the Grammar of the eighth verse in Rev. 5. the Text saies Every one of them had Harps and golden Vials where the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders the more immediate Antecedent and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the four Beasts which is the Neuter Gender Accordingly in the Temple at the time of Sacrifice in which the Allusion harpeth we know that the Levites sang and played with Instruments according to their 24 Courses in which they did Minister which denoted the 24 Elders But I shall not rigidly insist upon this although we find a set number of sealed ones harping before the Throne and the four Beasts Rev. 14.3 and the 24 Elders in another place it being very improper to assigne the transmission of the work of the powring out the seven Vials to Angels by the Ministers of the Word round about the Throne as was mentioned cap. 15.7 Psal 68.17 Act. 7.53 Gal. 3.19 Heb. 2.2 Mat. 18.10 Wherefore seeing that in Scripture the Angels are mentioned to be neer God The Chariots of God are 20000 even thousands of Angels the Lord is among them as in Sinai in the holy place who gave forth the Law by the disposition of Angels and who are they that alwaies stand before the face of our heavenly Father but those glorious Angels Their faces then of a Man signified Wisdom of a Lion boldnesse and courage of an Oxe laboriousnesse industry and patience of an Eagle swiftnesse and alacrity in performing the Will of God 1 King 8.7 Now although I must confesse one place imports clearly That the Temple-Cherubims had but two Wings yet to speak by allusion to the other places mentioned With two Wings they cover their faces as being not able to behold the radiancy of divine Glory with two they cover their feet that is in a modest expression what may be guessed at shewing that the Angels are not pure in his sight with two they flew on the messages of God They were full of eyes shewing the acutenesse perspicacity and sharpness of sight (q) Zec. 4.10 they are the eyes of the Lord that run to fro throughout the Earth They had Calves feet dividing the hoof alluding to the clean Beasts in the Levitical Law so that though three of their shapes were bestiall as thereby denoting some excellent properties in the Angels which we find in each of these Beasts whose faces they bore and although the Lion and the Eagle be unclean yet the feet did shew that these Creatures were clean that is holy and unspotted Angels standing before the Throne (r) Cramer schol Proph. part 1. p. 348 Some speaking of the Cherubims on the Ark expound them of the two Testaments looking upon Christ But we shall let passe that and many other conjectures in silence and speak onely to that of Angels Their looking one toward another might hint forth their intuitive knowledge mutual love concord and harmony Yet as they look down on
the (ſ) Exod. 25.20 Mercy-Seat it denoted first their inability to behold directly the Glory of God's face who dwelt between their wings But as the Glory of God did reflect upon the shining golden Mercy-Seat so they beheld it to note that the very Angels themselvs cannot see the face of God and live unlesse as it is reflected by Christ the Mediator In the Temple there were two more then those upon the Ark which it seems stood upon the ground Unto which four it is probable that St. John doth allude in his Revelation concerning four Beasts near the Throne of which we toucht before But why the number was increased in Solomon's daies it is hard to say Weemse vol. 3. part 1. unlesse it might be a Typical Prophecy of the increase and augmentation of the Church after the true Solomon should appear and consequently that on the Churches behalf more Angels might attend the Throne to carry the manifold Messages of Mercy and Goodnesse from the Throne of Grace toward the increased number of the Faithful And indeed it is worth the minding that these two new Cherubims in Solomon's Temple stood with their Wings stretcht out over the other two and with their faces looking downward toward the Temple Heb. 1.14 declaring the readinesse of their posture to be employed as ministring Spirits for the heirs of salvation in the mystical body of the Church Besides these things In the daies of Moses was laid up within the Oracle the Deuteronomion or Book of the Law But whether or no in the Temple Deut. 31.26 2 Kin. 24.8 it cannot be decided yet under Josiah's famous Reformation Hilkiah the High-Priest found the Book of the Law in the House of God (t) 2 Chr. 34.14 given by Moses But whether or no the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Transcript or what part of the house it was found in it is not exprest If it were laid in this Oracle it signifies That all tha Laws of the People of God both ceremonial and judicial as well as morall do flow from him and continue alwaies before him As for the Pot of Manna which we read of in Moses's Tabernacle it seems probable it was brought up to the Temple by that expression 1 Kin. 8.4 that All the holy Vessels that were in the Tabernacle did the Priests and the Levites bring up and besides Exod. 16.32 33. at the first it was commanded to be laid up by the Testimony that is the Ark to be kept for the future generations That Manna did Typify Christ is a most clear and generally granted assertion Seeing our Lord applies the Manna to himself Joh. 6.32 48. c. and the Apostle in the 1 Cor. 10.3 as he calls it spiritual food and the Water out of the Rock spiritual drink applies it to Christ expresly who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (u) Rev. 2.17 Hidden Manna and so termed in reference to the Type for first of all a (x) Num. 11.9 Dew fell upon the ground and the Manna upon it Then upon the Manna lay another Dew for when the (y) Exod. 16.14 Dew was gone up there lay a small round thing on the face of the Wildernesse So it seems it lay between two clean sheets of Dew Besides it was literally hidden also For a Homer of it was laid up near the Ark. The Soul that inwardly feeds upon Christ in the promise hath food the World knows not of and his (z) Col. 3.3 life is hid with Christ in God It denotes then that Christ in the food of life and as It came down from heaven so did Christ in his Incarnation But it was carried into the Oracle the Type of heaven to shew that Christ after his Incarnation is ascended up to God again and as it was put in a golden Pot a Vessel assumed for bodies are sometimes called (a) 1 Sam. 21.5 2 Cor. 4.7 Rom. 9.22 Vessels in Scripture so the golden Pot might denote the unspotted and pure Humanity But here before I proceed seeing we have food laid up in the Oracle and as we shall see anon in the Sanctuary there was bread on the Table let 's inquire what might be the difference I answer This Manna did signify Christ the true sacramental bread the (b) Joh. 6.51 living bread The Shew-bread in the Sanctuary denoted the doctrinal Bread or bread of the Word given forth by the Priests and Ministers to the People Whereof more anon Let 's then compare this Manna with Christ the true Bread of Life 1. Of the Name of Manna there are three accounts usually given The first Derivation is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerare to number distribute or set out a portion For every one had his (c) Exod. 16.16 Ver. 18. Homer of it in a day He that gathered much had nothing over and he that gathered little had no lack That is when the Father of the Family came to distribute a Portion to each he set out a Homer to every head To which the Apostle Paul alludes in the citation of this place when exhorting the richer among the Corinthians to help the poor out of their abundance that there might be (d) 2 Cor. 8.14 equality as of old among the Israelites God would have those that gathered more Manna then others to supply the want of such who had gathered lesse So among Christians God would have those that are rich by his blessing on their labours to assist the mean and poor with their riches But whereas (e) Exod. 4.16 our Translation saies The People shall go out and gather a certain Rate a (f) Dr. Gell. on the Pentateuch p. 224 c. Ver. 16. learned man rendring the words more strictly according to the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of the day in its day conceives that the Spirit of God points at a mystical Underdanding of the Manna and that it did signify the bread that was to come down from heaven and accordingly ver 16. where we translate This is the thing he following the Hebrew praecisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translates it This is the Word and cites Arias Montanus turning it Hoc est Verbum the Vulgar Hic est Sermo the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est Verbum This is the Word and in the Verse before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that Bread as our Lotd speaks of himself Ver. 15. I am that Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Bread of Life A second derivation of the Word is from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parare praeparare to prepare or provide It being such a Bread as was prepared of God without the Israelites toyle and labour The third and most probable is from the Interrogative in the 15th Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man-hu Ver. 15. Deut. 8.3 Quid hoc What is this For
cover and seems to be a Golden Vessel that was laid as a covering on the top of the Bread whereas Arias hath turned it by Medius Calamus it is in favour of the Jewish relations mentioned by Ainsworth at large out of the Rabbies on that place and Dr. Lightfoot p. 83. of his second Temple as if they had bin golden Canes slit in the midst and laid between each Cake to preserve them from touching each other and thereby contracting any mustiness This word in Numb 4.7 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover withall which Buxtorf sayes when used with things that are dry signifies obtegere obducere to cover or overwhelm for what liquid thing was there here for any effusion or libation and therefore he translates them Scutellas tegminis the covering dishes The last terme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pure and clean and thence some have translated them Scopulae as if they were brushes but were such made of gold The Septuagint in Exod 37.16 Numb 4.7 and Jer. 52.19 translate this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we in that last place of the Prophet by Cups They are called by that name in the Hebrew from purity 1. Conserving or keeping pure or clean as the covers of Goblets or great Cups are therefore laid to keep the inside of the Vessel pure and clean or the liquor or any other matter within from dust So then the two first are the Vessels that stand underneath the bread and the incense the two last the covers on the top of each So that on the top of the Covering Vessel that was whelmed or laid upon the bread stood the Spoon as we call it or the container of the Incense with its Cover or Bowl as we translate it to preserve it from dust or any thing falling into it all the week long till it was taken up and offered to the Lord by fire at that time as is conceived when the bread was taken off Now because that Incense doth as it were melt in the fire Lev. 24.7 therefore possibly might the 70 call these Vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common terms for receivers of liquids and that which we Numb 4.7 render to cover withall they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which libation or powring out is used So much then for what was omitted formerly in the Historical part I shall now descend to the signification thereof As for the Tables themselvs their Rings Crowns Staves matter or outward form I shall leave as niceties for others to pry into that please Taking them to be all but attendants and accessaries of what was the principal thing viz. the Bread upon it and Incense The number of the Tables were 10 being increased in Solomon's daies We read in Scripture of the (a) Psal 105.16 staff and stay of bread as on which man's temporal life doth lean it being the (c) Psal 104.15 strengthner of his heart It is the principal of all food (b) Isa 3.1 and therefore all our refreshments are prayed for under that name in our Lord's prayer But (d) Mat. 4.4 man doth not live by Bread alone but by every Word that proceedeth out of the mouth of God Therefore was this part of the whole Masse of the Corn of Israel presented before the Lord as an homage-testimony unto God that the Harvest was blessed by God and that he giveth (e) Hos 2.9 his Corn to his people in the season thereof We see here that God's Majesty was pleased by this shadow to hint forth his Commission with his Inheritance The people of God do enjoy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellowship with him they are entertained by God who spreads their Tables who (f) Isa 55.10 sendeth his Rain from Heaven that the Earth may give Seed to the Sower and Bread to the Eater The Word of God is often compared to bread in Scripture for the nourishment which Souls receive by it The famine of Bread for the body is not so sore a punishment as that (g) Amos 8.11 Mat. 16.12 of the hearing the Word of the Lord. Our blessed Saviour admonishing his Disciples to beware of the leavened Bread of the Pharisees expounds it of their corrupt Doctrine that was unsound food for souls for such as attended to them (h) Isa 55.2 laid out their mony for that which was not true Bread The Sanctuary signified the Church of God as hath bin declared wherein the Priests were to set forth bread every Sabbath-day to shew that on that day the bread of life the Doctrine of the Gospel should be administred to the people of God by such as are able Ministers of the New Testament workmen that need not be ashamed rightly dividing the (i) 2 Tim. 2.15 word of truth and as the bread set on the Table that day did continue all the week there so we ought all the week long to live upon the spiritual food of the Sabbath Now as the Incense-Altar signified prayer and the Candlestick the light of a shining Minister to illuminate the understanding in all things that accompany salvation of which more by and by So the Table of Shew-bread signified the feeding Doctrines the former concerns the head the other the heart To shew that Ministers are not onely to set up Candlesticks in their Congregations and to prepare the Lamps of knowledge but to administer the solid food of soul-saving and soul nourishing Doctrines The Manna within the Vail was the Type of Christ Essentiall This Bread on the Table without the Vail of Christ Doctrinall or Christ explained opened and applyed to the hearts of all hungry souls that come with a heavenly appetite to the feast of the Gospel Ribera p. 130. To let passe the conceit of Ribera that this bread noted Charity as the Papists are alwayes harping on that string tuning and straining all places possibly they can to that lesson which is most excellent and melodious in it self but when played upon to the tune of merit such persons do transgress for a (k) Prov. 28.11 Luk. 14.15 piece of bread that it may fall into their Basket like crafty Gibeonites that insnare the Israel of God with such leavened Doctrines I will not say neither that this did signifie eating bread in the Kingdom of God that place being only one by spiritual accommodation of the present bread that he was eating at a Pharisees House as our Lord was alwayes ready in a most heavenly way to apply every present providence to some spiritual benefit and improvement Though its certain that they shall be blessed that come to that Table of glory which Christ shall spread in Heaven where shall be no fastidium no glutting Satiety the Table there shall never be uncovered At his right hand are pleasures that excel for evermore Yet I cannot say this was a Type of it but rather of the food of the Church here before we
little hollow plates like scales of a Ballance which word unlesse in this story of the Candlestick here and in the 37th Chapter of this book is not found that I have observed any where but in the story of (b) Gen. 44.2 12 16 17. Joseph in Genesis and of the Rechabites in the Prophet (c) Jer. 35.5 from v. 34. Jeremy In which places we have translated it by Cups but in this present story by Bowls The fashion is conceived to have been like half an Almond-shell as sometimes drinking-cups were made in that form and therefore the 70 turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking-cups for wine The vulgar Lat. by Scyphi others Calices to the same import and so they seem to have been cups through the middle whereof the shaft and the branches did passe as the stalk of the Dipsacus the teazle or Venus Bason the Cup being hollow and encompassing each of the stalks to receive any filth that should fall from the Lamps Three of these Bowles like Almonds being in each Branch The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias poma ejus and its Apples the Vulgar Sphaerulae its little Spheres and so the 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius by mala oblonga its knops like long apples which doubtlesse were for meer Ornament The 5th word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias and Pagnine flores from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germinare to bud forth The 70 and the vulgar Lat. Lillies Junius caliculi Flowers blown out which were also for Ornament The sixth and last is (d) Exo. 25. pag. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias lucernas The 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it its Lamps which Arias Montanus (e) Antiq. Judaic pag. 82. Edit 1593. conceives to have been in form and shape like a mans eye at the one end a little ear or handle to hold it by at the other end a hole to put in the oyl and wick a little higher then the former This Lamp he conceives was fastened on the uppermost Lilly or flower of each Branch In brief the whole Candlestick with all it Appendancies was thus formed First a Basis or foot which though not described is to be supposed whether a solid massy piece or with three or four feet its left to conjecture Then issued upward the body or main Stalk of the Candlestick called for its greatnesse (a) Ar. Mont. ibid. pag. 81. aâ— lin 40. The Candlestick pag. 34. c. 37. v. 20. Every Bowl had a knop and a Flower which seems to be the true meaning of the 34 verse where it s said that in the Candlestick that is by a Synechdoche the shaft or chief part of the Candlestick there were to be 4 Bowles with their Knops and Flowers that is to each Bowl one Verse 33. So then at some convenient distance from the foot began in the shaft its first Bowl then a Knop and a Flower and out of that first Flower issued forth two Branches then in the shaft was made another Bowl a knop and a flower Verse 35. ch 37. v. 21. and then issued forth the second pair of Branches one on the one side and another on the further side After that another Bowl knop and flower and thence ascended the two last Branches on each side And lastly a Bowl knop and flower at the top of the shaft in which last flower stood the Lamp as Arias conceives For we read of four of each in the body or main upright Part of the Candlestick whereas the bending branches which arose up equally to the height of the main shaft had but 3 of each a piece in the same Order with their Lamps at the top Rivet sayes in Exod. p. 1122. a. Ita ut unusquisque calamus haberet tres Scyphos quorum unicuique adderetur Sphaerula cum flore line 38. This with submission I humbly conceive to have been the form of the golden Candlesticks which I have here added because omitted in the former Description There belonged likewise to the Candlesticks oyl-Vessels wherein the Priests did bring oyl to supply the Lamps with tearmed (a) Num. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the 70 Vessels to carry Oyl in The very same word which is used in the Parable of the (b) Mat. 25 4. ten Virgins It being not sufficient to shine in profession but there must be supplyes of Oyl from Vessels or the Lamps will go out There were also (c) Exod. 25.38 Ver. 37.23 1 King 49.50 51. 2 Chron. 4.21 Tongs and Snuffers of Gold the former to put in or pull up the wick the latter to take away the coal of the wick or the burnt-part serving for cleansing and purifying work In the 37 of Exod. The word for the Tongs in the former place is rendred Snuffers but to the same sense Most certain it is that this rare Utensil did signifie and typifie some Evangelical Excellency especially the Lamps thereof We read that Christ did walk among the (d) Rev. 1.20 and 2.1 7 Golden Candlesticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is the golden Lamp wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Lychnus the â—int or wick is set and enflamed to give light by the supply of Oyl As there were seven Lamp-vessels of Gold in the one Candlestick in Moses's Tabernacle So our Lord who was (e) Heb. 3.5.6 figured by Moses had in the first body mystical of his Church 7 famous Churches of Asia for the Candlesticks or the Lamp-vessels are the Churches The seven Stars or shining Lamps bright as Stars were the (f) prov 1.21 Angels of Ministers of those Churches Wherewith do these Angels shine but with the light of true Doctrine John was a (g) Iohn 5.35 shining light The Dispensation of the Gospel by the Ministry is called the (a) Rev. 2.2 Candlestick They are the light of the World our Lord (b) Mat. 5.14 enjoyns them to study to shine in truth and Holinesse of life Nay those that walk by the light are said to (c) Phil. 2.15 shine as lights in the world holding forth the Word of life the Commandment is a (d) Prov. 6.23 Lamp and the Law is a Light saies Solomon Thy word is a (e) Psalm 119.105 Lamp unto my feet and a Light unto my path saith holy David And in another place The entrance of thy Words giveth (f) Ver. 130. Light The word in the two former places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same radically with that which is for the Lamp of each of the Branches of the golden Candlestick The word of Prophesie is also by the Apostle Peter compared to a (g) 2 Pet. 1.19 Light shining in a daâ—k place and 2 Cor. 4.6 a light shining The Candlestick was of pure (h) See Riv. amply pag. 1122. Gold which our Lord parallels to the Churches to shew how golden
Mal. 3.10 Bring ye all the Tithes into the store-house that there may be meat in my house and prove me now herewith saith the Lord If I will not open you the windowes of Heaven and pour you out a blessing that there shall not be room enough to receive it and I will rebuke the devourer for your sakes and he shall not destroy the fruits of your ground neither shall your Vine cast her fruit before the time in the field saith the Lord of Hosts b Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a Meat-offering and a Drink offering unto the Lord your God that is by blessing of the fruits of the Land that they may yeeld such plenty as wherewithall you may prepare Offerings for his Altar which before was c Joel 1.9.13 Verse 10 c. cut off from the house of the Lord. For the field was wasted the land mourned the corn was consumed the new wine was dried up and the oyl languished Several Appendices there were unto Sacrifices under the legal Administrations Manifold washings to denote the purifying of our souls by way of preparation for our solemn spiritual worship which we are to performe to God under the Gospel In Meat-offerings d Lev. 2.15 oyl was used It was an Embleme of mercy saith e Orig. Hom. 2. in Levitic p. 118. Origen and signified the great condescending favour and mercy of our God to hold fellowship and communion with his poor people in Ordinances of his worship Salt was a constant attendant upon f Lev. 2.13 Sacrifice every oblation of thy Meat-offering shalt thou season with Salt nay with all thine Offerings thou shalt offer Salt No Sacrifice is acceptable to God but what 's savoury Salt resists putrefaction and is a great digester of crude and raw humours We must sprinkle Salt upon our Sacrifices and draw nigh to God in his Worship with a serious savoury frame of spirit If Christian conference must be a Col. 4.6 seasoned with Salt how much more our Prayers wherein we speak to the great and infinite Majesty of Heaven In the sacred pages the word of God is compared to salt as wherewith the hearts and mouths of Christians are seasoned against the waterish and indigested notions of persons erroneous in principle and practice Our Lord doth call his Disciples b Mat. 5.13 the salt of the earth by reason of that sound soul-preserving Doctrine which they should preach in his name throughout the world and especially that of repentance from dead works and remorse for sin which though it be for a time smarting and tedious while men do chasten their own spirits therewith yet is it most safe and wholsom and yeeldeth the peaceable c Heb. 12.11 fruit of righteousness to them who are exercised thereby Every true Christian is an evangelical Sacrifice and is to be salted in this wholsom manner that he may become savoury and relishable before God For with such Gods Majesty will make a d Ps 50 5. Covenant by Sacrifice and it shall prove to them a perpetual Covenant e Numb 18.19 a Covenant of salt for ever before the Lord. To this ancient Levitical custom of salting the Sacrifices doubtless our Lord doth strongly allude in the evangelical story when cautioning his Disciples to beware of scandals and offences he argues à periculo presenting before them the danger and torments of hell fire speaks thus f Mark 9.49 Every one shall be salted with fire and every Sacrifice shall be salted with salt Concerning which place g Camerar in p. 22. Edit Cantabr 1642. Camerarius in his notes on the New Testament affirms that in an ancient Copy he sound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every loaf or cake shall be salted in the fire as if there were an Ellipsis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to that copy there seems to be a more manifest allusion made to that place in Leviticus before cited concerning the salting of meat-offerings For the meat-offering which we translate h Levit. 7.12 13. a Cake in Levit. 7.12 13. according to our division of the Bible into Chapters and verses is found in ver 2 3. of the said Chapter as the printed Septuagints are distinguisht and expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loaves But it is no wayes safe to allow such varieties of readings in the holy Scripture according to every corrupt and musty manuscript giving great advantage to the Papists in reference to their Vulgar Latine as is excellently noted by the most learned and judicious a Dr Owen on the Bibl. Polygâ—â—â—a Dr Owen in his usefull animadversions concerning the various readings in the late Bibles And yet farre bolder is the censure and correction of b Scalâ—ger 442 Edit Lugâ— Bat. 1627. Scaliger upon this place of Mark which is extant in his 442. Letter sent by him to John de Laet pag. 806. where he deals with the sacred Scriptures as if he were criticizing upon Theocritus Pindar or some other Heathen Poet and makes no bones of crying out here 's a fault and there 's another contra gentes it must be thus corrected and nemo praeter me indicaverit and crows too peremptorily and irreverently Nihil verius esse potest and all the stir is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged and sayes for certain the Evangelist wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. making at length a Tautology in Scripture and that very unfit and improper which clearly appears being englisht thus according to him Every Sacrifice shall be salted and every Sacrifice shall be salted with salt But well have c Cloppenburg Schol. Sacrif Patriarch pag. 200. Cloppenburg and Spanhemius noted that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is never used by the Septuagint or New Testament Pen-men so neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should answer found in that place of Leviticus and besides that the Greek word is never used in any classical Author for a Sacrifice offered by fire d Spanhem dub Evang. part 3. pag. 453. Whereas our blessed Lord in that place of Mark is shewing that t is better to go to heaven maim'd and halt or blind of one eye expressing matters parabollcaly then for a man to go whole to hell that will not pull out his right eye and cut off his right hand in the case of scandal For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one or every whol man as some gloss upon the place that will not submit to deny himself in the point of scandal shall be salted with fire who being made a Sacrifice to the wrath of God in hell shall be salted with his indignation in that fire that shall never be
extinguisht Others refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is every worm the worm of every sinners conscience in hell that never dieth shall be salted and inflamed with the fire of Gods wrath to make it sting and punish the more accurately and feelingly A reverend Divine of our Nation whose usefull Comment on Mark is intended for the Press speaks in this place concerning the fire of affliction and the fire of the Spirit Salignis naturam sequitur Isidor lib 16 c. 2. wherewith every good Christian must be seasoned before he can be a meet Sacrifice for God and so the sense of the place seems plain and clear That who ever shall be delivered from the everlasting fire of hell must be here in this life salted and seasoned with the salt of repentance and the fire of affliction that thereby he may be fitted to be offered up as an acceptable Sacrifice unto God For as every Sacrifice which God accepted under the ancient Law was seasoned with salt and hereby the citation of that place in Leviticus comes in properly to good purpose so every spiritual Sacrifice that may be well-pleasing in the sight of God under the Gospel must be rendred savoury by some spiritual salt and offered up in some spiritual fire that they may prove Sacrifices of mercy and praise and not of Gods wrath and justice a Jud 7. suffering the vengeance of eternal fire To proceed As the charge concerning salt was strict so the prohibition of the use of leaven and honey at Sacrifices was very strong Lev. 2.11 b Ye shall burn no leaven nor any honey in any offering of the Lord made by fire They are both of a fermenting nature swelling and puffing up Corrupt Doctrines are compared to leaven traditions inventions of men false glosses and expositions of Scripture are set forth by it Beware says our Lord of the leaven of the Pharisees which is there expresly interpreted of their Doctrine Mat. 16.11 12. and so when he forbids them to beware of the leaven of Herod it is to be meant of that false Doctrine of the Herodians who taught that Herod was the Messiah Gregor notes on Scripture p. 147. on Mat. 22.16 edit Oxo 1646. because a King in Judea after the Scepter was departed from Judah To adde any thing of mans vain conceptions to the pure Doctrine of Scripture and to interlace Divine Worship with Humane Inventions is a highly provoking sin in the sight of God and savours of a monstrous spirit of pride swelling with corrupt leaven wherefore the Scripture doth stigmatize erronious persons who corrupt the truth that they usually speak great swelling words of vanity 2 Pet. 2.18 We must endeavour to purge out this leaven of pride corrupt Doctrine oâ—â—holiness of heart and life when we draw near to God to present our Sacrifices to him we must keep Gospel feasts not with old leaven which we fed upon in the house of Bondage in the Egyptian state of nature Exod. 12.15 1 Cor. 5.8 neither with the leaven of malice and wickedness but the unleavened bread of sincerity and truth For hypocrisie is Pharisaical leaven Luke 12.1 Yet as to this particular of leaven though it was generally forbidden to be used in Sacrifice yet it was permitted in one case Lev. 7.13 Amos 4.5 viz in the Sacrifice of Thanksgiving of Peace-Offerings and here it may be either taken in a good sense as sometimes leaven is where the Kingdom of Heaven is compared to it for the encreasing and growing nature of the Kingdom of Christ in the world or of the work of grace in the heart of a Saint and so it may signifie the exuberancie dilatation or swelling of the spirits in joy and praise Mat. 13.33 Luk 13.21 when the soul gives up its thank-offerings to God or else it s taken in a bad sense for sourness of grief and sorrow mixture of sin and infirmity to shew that our praises here in this life are imperfect not onely as to the matter there being great cause of mourning and heaviness for the relicts and remainders of sin in us are attended with many griefs and sorrows no Christian can say of any day in his life atque ibat sine nube Dies that there was no cloud of sin or storm of trouble to hinder his visions of peace and joy So neither for the manner of the management of our praises we cannot be upon the wing in so holy and spirituall a manner as such a heavenly and Angelical service as that of praise is doth require there will still be a lump of leaven hanging to our feet and therefore herein the goodness and tenderness of Gods love is seen that he will yet accept our thank offerings though they have in them some mixtures of flesh some tinctures of imperfection Another thing annexed to Sacrifices was the burning of incense Now this was of two sorts and accordingly called in our translate by two names Incense and Frankincense Incense in the Hebrew is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffire adolere suffumigare to burn and make a sweet smelling smoak by fire Exo. 30.35 This is that which was made of the five ingredients mentioned in the book of Exodus whereof largely before and is there translated a perfume This was burnt upon the golden Altar of Incense every morning and every evening in the a time of the Sacrifice of the two Lambs every day Dr. Lightf Temple service p. 111. Lev. 16.13 and in the Expiation day we read of Incense burnt before the blood was brought into the most holy place whether or no this chief and precious Incense were generally burnt in a stated quantity at the offering of every Sacrifice I cannot evidently determine from Scripture In one place it s called the Incense of Rams Psal 66.15 probably because usually annexed to the Sacrifices to perfume the ayr The other sort termed Frankincense is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lebonah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof fully before and was gathered of the Frankincense Tree in Arabia so called because freely sweating from it as a gum and of it self without any other mixture gives a most fragrant odour Lev. 2.1 2 15 16. 6.15 c. Acts 6.4 This was commanded to be offered with most Meat-offerings therefore are they called Offerings of a sweet savour unto the Lord. In a word the joyning of Incense with Offerings signified prayer to attend all our sacred services The word must be joyned with prayer Our blessed Lord joyned ardent prayers with his own precious offering on the Cross when he gave himself for us an offering and a Sacrifice to God for a sweet smelling savour Eph. 5.2 I have spoken so much about Frankincense in the foregoing lines that I shall onely allude to what Porta speaks of it Porta Phyto nom l. 5. c. 13 p.
to Alms and the patronage of the Injured Then is man a melodious Harp yeilding to God most harmonious and spiritual Musick And then he goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such Instruments were then permitted for this cause even for their weakness sake to stir up their mindes to perform their external Worship with some delight Instruments of Musick were not heard in the Latine Church till the days of Vitalianus the Pope as 't is manifest by Volaterrane Platina Volaterran Anthropolog l. 22. p. 501. Edit Basil 1559 Pâ—aâ—n p. 89. Col Agrip. 1626. Fasc Temp ad Ann. Chr. 654 p. 60. Edit Hano 1613. M. Terry's Voyage to the Indies in Puâ—ch part 2 p. 1467. Eph. 3.14 21 Phil. 4.6 the Author of Fasciculus Temporum and others by whom it appears that till after 650. years there were no such things in the Service of God but that these began in the depth of Popish darkness Nay ' its observable that the Turks great strangers to the Truth are offended at this custome in the Christian Churches As a petty King of Socotora near the mouth of the Red Sea coming to the water side heard some of the Wind-Instruments of the English and being a Mahumetan asked if they played David's Psalms which he had heard of and being answered affirmatively replyed That it was an ill invention of him that first mingled Musick with Religions for before God was worshipped in Heart but by this in Sound Which may well be applyed to the times of Vitalianus before spoken of Let us rather in a few words shew why Temple Musick was of old annexed to Sacrifice Doubtless for our Instruction to shew that praise and thanksgiving ought to accompany our prayers and solemn services The Apostle Paul did so Bowing his knees in one verse unto the Father of our Lord Jesus Christ and in another ascribinâ— glory to him by Jesus Christ and enjoyns the Philippian Church in every thing by Prayer and supplication with thanksgiving to make their request known unto God Further he advises his Colossians to teach and admonish one another in Psalms and Hymns and spiritual songs singing with grace to the Lord in their hearts Eph. 5.19 He counsels the Ephesians to speak to themselves in Psalms and Hymns and spiritual songs making melody in their hearts to the Lord. 1 Thes 5.17 18 He enjoyns the Thessalonians to joyn Prayer and Praises together Pray without ceasing in evâ—ry thing giving thanks for this is the will of God in Christ Jesus concerning you and exhorts Timothy That Intercessions and giving of thanks be made for all men 1 Tim. 2.1 In like manner we finde the Saints with Harps and Vials full of odours Pro. 5.8 9. praying and praising together and in another place we finde them singing the Song of Moses and the Lamb saying Great and marvellous are thy works Lord God almighty Rev. 15.3 just and true are thy ways thou King of Saints c. Havâ—ng now finished the Interpretation of some of the chief Legal solemnities I shall put a period to this Section with the recital of some Gospel sacrifices which are called so in the holy Scriptures in allusion to those of the Temple in former days Under the Gospel Saints have their spiritual sacrifices as well as they under the Law had their carnal Indeed all theirs had some significancy in them they were not able of themselves to purge the Conscience Christ is the great High Priest that presents his whole Church to himself not having spot or wrinkle Eph. 5.27 or any such thing but that it should be holy and without blemish yea he hath made his people to become a holy Priesthood to offer up spiritual sacrifices and a royal Priesthood 1 Pet. 2.5 to shew forth the praises of him who hath called us out of darkness into his marvellous light v. 9. Singing of God's praises is a most royal and princely service He hath joyned the Crown to the Mâ—ter and made us Kings as well as Priests to God and his Father Rev. 1.6.5.10.20.6 to whom be glory and dominion for ever Habeat in se saith an Ancient defixum Altare tâ— in quo orationum hostias misericordiae victimas offerat Deo In quo coninentia cultro superbiam quasi Taurum immolet iracundiam quasi Arietâ—m jugulet Origen in Exod. Hom. 9.98 Psal 100.3 Luxariam omnemque libidinem tanquam Hircos Haedos libet Let him have an Altar fixed within him on which he may offer up to God the sacrifices of Prayers and the oblation of Mercy In which he may slay pride like a Bullock with the slaughtering knife of abstinence he may cut the throat of wrath as of a Ram and may make a burnt sacrifice of luxury and all lust as of Goats and Kids When we enter the Courts of his Temple with the voice of joy being his people and the sheep of his pasture let us give up our selves as sacrifices to his praise All the sheep of Christs flock saith our Learned Grosted alluding to that place in Canticles bring forth Twins Grosted de Cessat Leg. p. 125. Cant. 4.2 and there is not one barren among them and the twins are saith he the love of God and our Neighbour The first and prime Gospel sacrifice is our heart and soul Son give me thy heart is that which God principally calls for and expects at our hands The Inwards of the sacrifice were always to be burnt upon the Altar God delights in hearty service when our souls are inflamed with love to him in communion with him in the Ordinances Strabo Geog. l. 15. p. 732. Edit Caus Concerning the Magi in Persia so Strabo calls their Priests it is related by him that they distributed the parts of the sacrifice to be eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting apart no share for the Gods for they say that God requires nothing of the sacrifice save the soul I am sure whatever superstitious customs were among the Heathens that the glorious and infinite God that searcheth the heart and tryeth the reins expects them principally and wholly to be sacrificed in all our approaches to him 1 Pet. 3.15 whom we ought to sanctifie in our hearts Therefore in Scripture we shall finde that the actings of the several graces implanted in the soul by the Spirit of God are called by the name of sacrifices Contrition and brokenness of heart are the sacrifices of God Psal 51.17 which he will not despise Faith is a sacrifice If I be offered upon the sacrifice and service of your faith Phil. 2.17 c. which some interpret thus That the Apostle had consecrated and dedicated them as a sacrifice to God by believing and now drawing nigh his Martyrdom Dutch notes was to have his blood spilt as the Drink-offering of Wine anciently was joyned with the Meat-offering upon the sacrifice of their Faith Joy is an
other sacrifice alluding to the Peace-offerings I will offer says David in his Tabernacle sacrifices of joy I will sing Psal 27.6 yea I will sing praises unto the Lord. Thanksgiving is another Offer unto God Thanksgiving and pay thy Vows unto the most High He that offereth praise glorifieth me saith God Psal 50.14 v. 23 Ps 107.22 Hos 14.2 Let them sacrifice the sacrifices of Thanksgiving and declare his works with rejoycing The Church in the Prophet Hosea cries unto the Lord Take away all iniquities and receive us graciously so will we render the Calves of our lips Jer. 33.10 11. There shall be heard in this place saith the Prophet Jeremiah the voice of them that shall say Praise the Lord of Hosts for the Lord is good for his mercy endureth for ever and of them that shall bring the sacrifice of Praise into the house of the Lord. By him that is by Christ saith the Apostle let us offer the sacrifice of Praise to God continually that is the fruit of our lips Heb. 13.15 giving thanks to his Name Mercy also is desired of the Lord rather then sacrifice Hos 6.6 Good works and alms are a sacrifice likewise I have all and abound says Paul having received of Epaphroditus the things which were sent from you Phil. 4.18 an odour of a sweet smell a sacrifice acceptable well-pleasing to God Wherefore to do good and communicate forget not Heb. 13.16 for with such sacrifices God is well pleased Righteousness is another Offer the sacrifices of Righteousness and put your trust in the Lord. Do good in thy good pleasure to Zion Psal 4.5 Psal 51.19 build thou the Walls of Jerusalem Then shalt thou be pleased with the sacrifices of Righteousness Prayer is another most excellent and sweet smelling sacrifice under the Gospel My house shall be called of all Nations a house of Prayer Mar. 11.17 Of this we have treated more copiously above when handling the service of Incense Not only our souls in their several heavenly breathings at the Throne of Grace and in all their Divine services presented to God are represented in Scripture under the ancient shadows of sacrifice but our Bodies also are to be presented as a living Sacrifice Heb. 12.9 holy acceptable to God which is our reasonable service As God is the Father of our spirits so is he the Creator of our bodies and expects from both as is most due from creatures all manner of homage obedience adoration and praise for ever Wherefore let us draw near wâ—th a true heart Heb. 10.22 in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Also the vocation of the Gentiles is represented in the Holy Scripture as a Sacrifice in the dayâ— of the Gospel to be presented to God when in every place incense shall be offered to the name of the Lord and a pure offering for my name shall be great among the Heathen Mal. 1.11 saith the Lord of Hosts The Apostle Paul says that he was the Minister of Jesus Christ to the Gentiles ministring the Gospel of God Rom. 15.16 that the offering up of the Gentiles might be acceptable being sanctified by the Holy Ghost Psa 116.15 In the last place Martyrdom is esteemed a Sacrifice and that which is most precious in the sight of God Paul compares himself to a Sacrifice when near to his death at Rome Phil. 2.17 The Souls under the Altar that were slain for the word of God and for the testimony which they held are related to cry with a loud voyce Rev. 6.9 saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth There being therein a strong allusion to the blood of the Sacrifices of old which was poured out besides the Altar the warm vapours whereof went up reaking towards heaven In which sense Cyprian speaks of the Ministers Exhortations of the godly to suffering in his days Cypr. Ep. 2. p. 4. edit Bas 1530. that thereby they might prepare Sacrifices for God SECT VI. The Endowments of the Temple Officers Spiritualized WHat Priviledges Possessions and Revenues the Servants of God in the Temple Worship under the Law enjoyed I have formerly explained in a set Chapter Hieronym ad Fabio loc Tim 3. p. 58. The end is set down by Jerome in his Epistle to Fabiola Primitiae cibor um c. ut habens victum aâ—q vâ—stitum securus liber serviat Domino The Firstfruits of meats c. were given to the Priests that having food and raiment he might with security and freedom give up himself to the service of the Lord Wherefore such as come up to worship God at the Temple were charged never to appear empty before the Lord Nay God himself Exod 23.15 34. â—0 Deut. 6.16 Lev. 27.30 Num. 18.21 who challenged the tythes from â—he people of Israel as his own did make an act of assignment of them to the Levites in consideration of their service in his worship From whence it follows by the same rule of Equity that such as serve God in the great work of the Gospel should have a competent and convenient maintenance to encourage them in the work and service of God Nay A minori ad majus By how much more excellent their Dispensation is and the glad tidings of the Gospel to be preferred before the shadows and ceremonies of the Law by so much the more ought the Christian people to manifest greater love countenance encouragement and obedience to those that watch for their souls Heb. 13.17 But we shall see that the Apostle Paul doth draw an inference from the ancient legal maintenance in behalf of the Gospel-Ministrey in these words Who goeth a warfare at any time of his own charges who planteth a vineyard 1 Cor. 9.7 c. and eateth not of the fruit thereof or who feedeth a flock and eateth not of the milk of the flock Say I these things as a man or saith not the Law the same also For it is written in the Law of Moses Thou shalt not muzzle the mouth of the Ox that treadeth out the corn Doth God take care for Oxen or saith he it altogether for our sakes For our sakes no doubt this is written That he that ploweth should plow in hope and that he that thresheth in hope should be partaker of his hope If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things Do you not know they which minister about holy things livâ— of the things of the Temple and they which wait at the altar Vers 13. are partakers with the altar even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Dr. Edw. Reynolds on Psal 110 4â— at the end of v 4. p. 479. Phil.
forced and compelled nor in the least measure oppressed When the godly Magistrates of the Nation do cause the Laws touching that ancient Free gift and Donation granted by their Ancestors to be put in execution for the Supreme Magistrate is Custos utriusque Tabulae and doubtless may as godly Hezekiah did 2 Chro. 31.4 command the people that dwelt in Jerusalem to give the portion of the Lord's Ministers that they might be encouraged in the Law of the Lord. So that there was not of late even in the times of the Bishops one peny but that which was called the Easter-offering that was paid of 2d a piece out of the peoples purses which is now generally fallen with the late Hierarchy Insomuch that what people will give freely to such with whom they are in Communion and Church-Fellowship is wholly left to their Christian love and zeal to the Ministry and Ordinances So that if men throughout the Nation generally were left to their own Free-wills unless it be for such whose hearts the Lord hath touched with ardent affections and tender love to his Sanctuary if the godly Civil Magistrate did not interpose for the conservation of the Rights of Ministers the generality of the carnal formal and ungodly people who hate a sound soul-searching and convincing Ministry and are by the conscientious and faithful dispensers of the Word by reason of their scandalous sins justly kept off from ruining their own souls in eating and drinking their own damnation by receiving unworthily at the Lord's Table they would be so far from contributing freely and liberally to the maintenance of such a Sound Holy and Godly Ministry as that they would generally deny to render those very Dues to which the people can never in any Justice lay the least Claim to as being by a Deed of Gift past over to the Ministry by our Zealous Fore-fathers in the first Plantation of the Gospel and since established by so many strong and binding Laws But there are still some persons who I charitably hope would not foster and cherish in their breasts any obstinacy and opposition against a faithful holy able and sincere Ministrey that yet do fly to the examples of the Apostle Paul who that he might not be chargeable to the Churches 1 Thes 2.9 would rather work with his hands and think it a fit president for Ministers to use some calling whereby to get their livelihoods To whom I would reply in the spirit of meekness and soberness First That the Apostles needed not to study they had the gift of Tongues and utterance they had an extraordinary measure of the Spirit of God poured out upon them in the day of Pentecost Acts 2.4 they had the gifts of miracles to conciliate and gain Authority to their Doctrine where ever they came and the revelation of the mysterie of grace clearly manifested to them whereas now such extraordinary gifts being ceased Ministers must give attendance to reading to exhortation to doctrine they must meditate on these things 1 Tim. 4.13 15. and give themselves wholly to them that their profiting may appear to all which work if they conscionably perform looking at the injunction of God and the profit of souls they will finde little time to spend in outward vocations and businesses of the world which take off the edge of the affections from spiritual things and put them out of a prepared frame for Gospel services unless they were sure to enjoy infallibly the presence and anointing of the Holy Spirit in an extraordinary manner unto the several emergencies of their duties I doubt not but godly Ministers if they had such eminent and miraculous assistance which the primitive times enjoyed for the performance of their incumbent services in the Gospel they would be content to betake themselves to such moderate imployments in Trade and Merchandize as whereby possibly they might attain to some good estates by the blessing of God as well as others they being generally no more destitute of parts then other men if this were the minde of God and the rule of the Gospel But secondly The state of the Churches in the Apostles times was generally poor and mean and not able to contribute to their necessities The Apostle doth frequently complain of the poverty of the Saints and acquaints us that not many mighty not many noble were called Rom. 15 26. 1 Cor. 19 1 3 2 Cor. 9.12 Philem. v. 7. Hebr. 6.10 1 Cor. 1.26 If any Gospel-Minister should in this case deny to set himself to some labour or work and still press upon the peoples pure necessities he would then not walk as he had Paul for an ensample But blessed be God there are thousands that have given their names to Christ in England who enjoy such splendid and ample patrimonies that they might easily take off from the poorer sort any burden and yet sufficiently maintain their Teachers if there were no stated and legal maintenance and not necessitate them to work in callings to the great dishonour both of themselves and the Gospel in these times Such are to be charged from God that they be not high-minded nor trust in uncertain riches but in the living God 1 Tim. 6.17 18 19. who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life But alas it is to be feared that there are many great ones whose case is sadly to be bemoaned and lamented over that spend far more annually in the maintaining of Faulconers and Huntsmen to say no worse then they expend upon pious uses The Lord lay not their sin unto their charge How far are such persons from the temper of the primitive Saints in the Apostles days who mutter and grumble at the present condition of the Ministrey which at this day is generally so low and mean that their very Ministrey is almost brought into contempt and reproach among the wicked and prophane spirits of the vulgar The state of the Church of Christ before Constantines days was generally under persecution and afflicted in most places with deep poverty then indeed there was a necessitous duty lying upon the Ministers to take some care for their Families or else they would prove worse then Infidels Such persons who insist so warmly upon this point of Ministers working according to the example of some of the Apostles for it seems all did not excepting Barnabas and Paul 1 Cor. 9.6 others did forbear working I would wish them to look to their duty likewise to follow the example of the Primitive Saints for the same rule in all equity bindes them on the other side For Acts 4.34 there was none among them that lacked For as many as were possessours of lands or houses sold them and brought the prices of the things that were
strongly necessitated by want and poverty and the wickedness of those that are able and deny subministration and supply to their wants they ought not to disturb their spirits with the overwhelming and soul-dividinging cares of this life Besides it is necessary for them as the case now stands that they should have a well-furnish'd Library and be well acquainted with the History of the Church all along since the world began especially since the time of Christ to our days Nay there is not one Art or Science in the whole Circle or Compass of Learning but some way or other may contribute to the capacitating of a Minister for his work in the explication and applying of Scripture They ought also to be well versed in controversie that they may be able to oppose gain-sayers and maintain the Truth To this purpose speaks a learned and faithful Dispenser of the Gospel in his days That they ought to have The skill of Arts D. Stoughton Preachers Dignity and Duty p. 87. c. of Tongues the ancient Hebrew the copious Greek the elegant Latine Tongues are necessary for Embassadors and these Tongues are very necessary for God's Embassadors All which must be assisted as the Orb in his motion with his Intelligence or rather informed as the Body with the Soul in all his operations with pithy Logick perswasive Rhetorick profound Philosophy that I may not name others every one of which apart would make a noble Profession in another and yet all together make but a small part of the Noble Profession of Theologie and rather not a part but a Porch of this Royal Building For I have not yet told you of the Scripture in which not a word not a jot not a tittle but hath its weight and must not be suffered to perish the depth of the Scripture left it be said by some scoffing Samaritan The VVell is deep and thou hast never a Bucket Lastly The infiniteness of Divinity there is no infinity in Philosophy but here there is positive controversal Ecclesiastical experimental for the chair for the Schools for the pulpit for the conscience c. All which are necessary for him that would be a worthy Divine 5. He must provide for his own Family or else he will lie under that heavie doom of the Apostle To be worse then an Infidel and deny the Faith which to do as a Man as a Christian as a Scholar as a Minister that is not in a sordid mean base and precarious way lest the Dignity of his Office be objected to contempt in the eyes of carnal vulgar people who generally receive the Truth with the more respect and obedience from such as having some moderate and comfortable estates and are not obliged to unworthy and pedantick shifts and cringings to every insulting Balak nor the ensnaring of their Consciences to satisfie corrupt lusts and humours by intrenching upon their glorious Commissions received from Christ This being certain that converting work is the main and principal work of the Ministry which will be greatly advanced when their persons are not obnoxious to scorn by their meanness which was found fully true in the person of our blessed Lord and his holy Apostles and Disciples 1 Tim. 3.2 Lastly Every Gospel Minister is commanded to maintain Hospitality themselves as well as to preach it Alas they may indeed teach it to others while their Lungs and Heart strings crack for want of supply but are not able generally themselves to go to the cost to practise it in our Nation through inability They are so far from being capable to perform this Duty that many have not for their present necessities much less for their conveniency and refreshment These things being premised and duly considered viz. The noble Provision which God made for his servants under the Law the Dispensation whereof was far inferiour to this under the Gospel Though some will say that the pomp of those Ordinances consisted much in external splendour and they say true but yet thence can by no means be inferred that God requires not the service of our Bodies and Estates under the Gospel for its evident the whole New Testament teaches the quite contrary Besides the necessary and costly provision of all acquired knowledge the enjoyned seclusion of themselves from worldly occupations their required sustentation of their Families and provision of a subsistence for them after their departure The honour and reputation of the Gospel The occurring and obviating the secret designs and machinations of our Popish adversaries who like the Spartans of old to the Athenians did but desire their Orator and then study by all means to ruine Protestant Religion among us and not finding any directer course to steer then this the pulling down of Universities in the which provision is made for able Workmen in the Lord's Vineyard and for such as manage the controversie against them as blessed be God hitherto successfully by Raynolds Whitaker Willet Abbot Davenant and many others and further to subvert the stated and fixed maintenance of the Ministers when come abroad whereby the Divel's ayms will be gratified the enemy overjoyed the Gospel ruined and Ark depart from our Israel But blessed be the Lord who hath fixed his memorial stone in Eben Ezer 1 Sam. 7.12 hitherto hath the Lord helped them and we hope the same mercy will yet continue to make them against those subtle insinuating enemies a fenced brazen VVall Jer. 15.20 21 They shall fight against them but they shall not prevail against them for I am with you to save you and to deliver you saith the Lord. And I will delâ—ver you out of the hand of the wicked and I will redeem you out of the hand of the Terrible Ps 85.9 c. Surely his salvation shall be nigâ— them that fear him that glory may dwell in our Laâ—d That mercy and truth may mee together righteousness and peace may kiss each other Truth shall spring out oâ— the earth and righteousness shall look down from heaven yea the Lord shall give that which is good and our Land shall yeild her encrease Righteousness shall go before him and shall set us in the way of his steps Though the Kâ—ngs of the earth set themselves and the Rulers take counsel togeâ—her against the Lord and against his anointed yet hath he set his King upon his holy hill of Zâ—on and will gâ—ve him the heathen for his Inheritance and the uttermost parts of the earth for his possession As for those that break his bands in sunder and cast away his cords from them He that sitteth in the heavens shall laugh the Lord shall have them in derision He shall speak unto them in his wrath and vex them in his sore displeasure He shall break them with a rod of iron he shall dash them in pieces like a Potters vessel O then kiss the Sun lest he be angry and ye perish from the way when his wrath is kindled but a little
other of an Ecclesiastical Writer The former because precedent in time I shall name first and it is of Ammianus Marcellinus Ammian Marcel l. 23 ad initium p. 429. Edit Lug. Bat. 1632 who relates this story of Julian in these words Ambitiosum quondam apud Hierosolymam Templum quod post multa interneciva certamina obsidente Vespasiano posteaque Tito aegre est expugnatum instaurare sumtibus cogitabat immodicis negotiumque maturamdam Alypio dederat Antiochensi qui olim Britannias curaverat pro praefectis Cum itaque rei idem fortiter instaret Alypius juvaretque Provincia Rector metuendi globi flammarum prope fundamenta crebris assultibus erumpentes ficere locum exustis aliquoties operantibus inaccessum hocque modo elemento destinatius repellente cessarit incoeptum He designed with excessive costs and charges to restore the somtime most magnificent Temple at Jerusalem which after many fatal skirmishes in the siege of Vespasian and afterwards of Titus was with great difficulty won by assault This business he had committed to be hastned by Alypius of Antioch who had formerly ruled Britain in the room of the Praefects When as then Alypius did strenuously set himself to the work being assisted by the Ruler of the Province fearful balls of fire breaking out near the foundations with frequent assaults rendred the place unapproachable the workmen being several of them consumed and in this manner the enterprize ceased through the resolute opposition of that element So much from him Niceph. Cal. list Eccles Hist l. 10. c. 32. p. 74. vol. 2. Paris 1630. The other testimony of Nicephorus Callistus is extant in chap. 32. 33. of his Ecclesiastical History which for the Press sake I shall not transcribe in Greek but relate the principal things in English These are his words The Jews having got together as many as were skilful in the art of Building prepared materials for the structure and fully cleansed the place they provided spades made of silver their charges being allowed out of the publique stock With such earnestness and alacrity did they labour in the work that the very women did carry away the rubbish in their laps whatsoever Jewels or other precious ornaments they had they expended upon that business c. and when as they had dug up the remainders of the old building from the lowest foundations and had cleared the ground Luk. 21. so that now there was not a stone remaining upon a stone according to the prophesie The next day coming to the place to lay the first foundation they say there was a great earthquake insomuch that the stones were cast out of the foundation so that many of the Jews were slain who either came to see the work or had the oversight of the Structure The publike buildings also wch were neerest the Temple were loosned falling down with great force proved the Sepulchres of those that were in them Some that attempted to fly away were found half dead some lost their legs hands and other members according as the violence of that sudden accident seized upon them The Earthquake was scarce over but those that remained fell upon the work again Cap 33. c. But when the second time they attempted it some fire violently issued out of the foundations and other fire fell down impetuously from Heaven and consumed more then before There is he saith some variations among Authors of the punctual time and manner of this accident of fire but the main of the truth is without doubt Moreover the fire which came down from Heaven consumed to ashes the hammers graving tools saws hatchets axes and all the other instruments which the Workmen had brought for their service continuing a whole day together c when Cyril who was at that time Bishop of Jerusalem saw these things He considered in his minde the word of the Prophet Daniel to which Christ also had set his seal in the holy Gospel He told them all that now was the time that the Oracle of our Saviour had its accomplishment which said That a stone should not remain upon a stone in the Temple And when he had spoken this a sore earthquake assailed the foundations and cast out all the remaining stones and dispersed them Upon this there arose a fearful storm and whirled into the ayr many thousand bushels of lime and plaister and sudden flames of fire flashing from beneath burnt up in a moment an innumerable company of people that were as yet either labouring in the work or that came to behold it Thus did Julian fulfil Christs predictions concerning Jerusalem which he designed to have made void c. These prodigies are sufficient to prove the truth of the Oracle But what shall be now declared being very wonderful will further confirm it which I shall report as I have found in the Archives and it is thus When the foundations were a laying as I have said there was a stone among the rest to which the bottom of the foundation was fastned that slipt from its place and discovered the mouth of a cave which had been cut in the rock Now when they could not see to the bottom by reason of its depth the Overseers of the building being desirous to have certain knowledge of the place tied a long rope to one of the Labourers and let him down He being come to the bottom found water in it that took him up to the mid-ancles and searching every part of that hollow place he found it to be four square as far as he could conjecture by feeling Then returning toward the mouth of it he hit upon a certain little pillar not much higher then the water and lighting with his hand upon it found a book lying there wrapped up in a piece of thin and clean linnen Having taken it into his hands he signified by the rope that they should draw him up When he was pulled up he shews the book which struck them with admiration especially seeming so fresh and untoucht as it did being found in so dark and obscure a hole The Book being unfolded John 1.1 did amaze not onely the Jews but the Grecians also holding forth even at the beginning of it in great Letters In the beginning was the Word and the Word was with God and the Word was God To speak plainly that Scripture did manifestly contain the whole Gospel which the Divine tongue of the Virgin-Disciple had declared This together with the other miracles which at that time were proclaimed from Heaven did demonstrate that not any word of our Lord should fall to the ground Socr. Eccles hist l. 3. c. 17. Theod. l. 4. c. 20. Sozomen l. 5 c. 21. which had foretold the utter desolation both of City and Temple For the truth of this story I am not bound to undertake yet this I may safely say that the main substance thereof concerning the miraculous fire causing the work to cease is true