Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	apprehend_v	temple_n	zion_n	16	3	11.5069	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48431	The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.; Works. 1684	Lightfoot, John, 1602-1675.; G. B. (George Bright), d. 1696.; Strype, John, 1643-1737.	1684 (1684)	Wing L2051; ESTC R16617	4,059,437	2,607

for the Priests standing The Court of Israel parted from the Levites Desks by Pillars and Rails The Levites standing parted from the Priests by a Wainscot Desk or some such thing The Court of the Priests open to the Altar but only that the Pillars that supported the Cloister stood in a row before it And so we have the dimensions and platform of the Court and of the Buildings and the Cloisters that stood about it But before we proceed to observe the particulars that were within it I cannot but think of a piece of structure that in its story looks something like to some of the Cloisters that we have described either in the Mountain of the House or in one of the Courts though I believe it was none of them and that is The Covert of the Sabbath of which there is speech and mention 2 King XVI 18. where it is said of Ahaz The Covert of the Sabbath that they had built in the House and the Kings entry without c. How to frame the Verb to this sentence is somewhat doubtful whether to say he turned it from the House of the Lord and so doth our English or he turned it to the House of the Lord and so doth the Chaldee Paraphrast and some others with him for the word in the Original doth not determine it Were that the question before us I should adhere to the sense of our English for the Kings entry without was turned to the House of the Lord from its first making but our question is what this Covert of the Sabbath was The Seventy have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foundation of the chair or seat upon what mistake in their unprickt Bible a mean Hebrician will easily discover namely that they read Musadh for Musach Daleph and Caph ●inal being like and for Shabbath they read Shebeth Vid. Kimc Lev. Gerson in lo● Nobil in LXX Ibid. The most received opinion about this matter is that this was some special piece of building that was purposely made for the course of Priests that went out every Sabbath to repose themselves in till the Sabbath was out or till they might go home And the reason of this conception is because of the word Sabbath which they suppose to refer rather to the change of the Priests courses who came in and went out on the Sabbath than to the Service or the Peoples attending whose concourse was greater at the Festivals than on the Sabbath I should rather take it to mean some Court of Guard that was made on the top of the Causey Shallecheth up towards the Gate Coponius where the Kings Guard stood on the Sabbaths having attended the King into the Temple till he came out again there to receive him again and to Guard him home and I should understand and construe the word The Kings in conjunction with both particulars named namely that it meaneth the Kings covert of the Sabbath as well as the Kings Entry without and my reason for this opinion I should fetch partly from the mention of these Gates that we had in speech before namely The Gate of the Foundation and the Gate behind the Guard 2 King XI 6. And partly from the passage in Jerem. XXXVIII 14. where it is said that King Zedekiah sent and took Jeremy the Prophet unto him into the third entry that was in the House of the Lord where Solomon Jarchi doth ingenuously confess that he knows not what this third Entry in the House of the Lord was but perhaps saith he it meaneth the Court of Israel the Court of the Women and the Chel being the two other Kimchi doth well conceive that this Entry was as they came from the Kings House into the Temple but more of it he hath not determined I should say it meaneth the Gate Coponius and conceive the King coming to the Temple through these entrances or passages First At the bottom of the Stairs or descent of Z●on much about his turning to come upon the Causey there was the Gate of the Foundation then being come up the Causey towards the Temple he passed through the Gate behind the Guard and walked through the Court of Guard which I suppose was called the Kings covert for the Sabbath and so through the Gate Coponius which was his third entrance or Gate he passed through These Gates we said before were Gates of Sion meaning that they were in the way from the Temple thither and not Gates of the Temple it self According therefore to this supposal I apprehend that Ahaz becoming a Renegado to Religion did deface and defile the Temple within and did clean cut off the way of the Kings access thither without as if he and his should never have more to do there And according to this supposal also I apprehend that Zedekiah having garisoned himself in the Temple while the Chaldeans were now lying in Siege about the City he sends for Jeremy from his prison in Zion and he comes up to the Gate Coponius or Shallecheth and there the King and he confer together And now let us turn our Eyes and Observation upon what is to be found in the Court from which we have thus far digressed and first we will begin with the Altar which is not only the most remarkable thing to be observed there but which must also serve us as a standing mark from whence to measure the place and sight of other things CHAP. XXXIV Of the Altar of Burnt-offering THE Altar that Moses made in the Wilderness because it was to be carried up and down was of light materials and of small dimensions for a a a Ex. XXVII 1. it was of Shittim wood and but five cubits square and three cubits high with a Grate of Brass hanging within it for the Fire and Sacrifice to lye upon And therefore when it is called the brazen Altar 2 Chon I. 5. it is because it was plated over with brass Exod. XXXVIII 1. But when Solomon came to build the Temple and there was to be no more removing of the Tabernacle of the Congregation as there had been before b b b 2 Chron. IV. 1. he made the Altar far larger and weightier than that of Moses namely of Brass and of twenty cubits square and ten cubits high I shall not be curious to inquire whether Solomon's Altar were of brass indeed or no or whether it is said to be of brass though it were of stone because it succeeded instead of Moses his brazen one as c c c Vid. Kimch in 1 King VIII 64. some Jews conceive d d d Vid. Lev. Gers. ibid. or as others because though it were of stone yet it was over-laid with brass I see no reason why it should not be properly and literally understood that it was of massie brass indeed for why may we not well conclude by the plating of Moses his Altar over with brass that it was made of wood only for lightness and

he Noah and his sons at their going forth of the Ark but with this difference in the last That whereas Adam in innocency had rule over the creatures with amity and love sin did now put such a difference that Noah must have it with fear and dread And whereas he had restrained Adam from eating of flesh and consined his diet to the fruit of the ground he inlargeth Noah to feed upon beasts and alloweth them for the sustentation of his life for he had been the preserver of theirs This was that that his father Lamech had foretold by the spirit of prophecy when he was born namely That he should comfort them concerning their labour and toil which they had when they might eat nothing but the fruits of the ground which cost them hard labour in the tillage and culture to get them but Noah should be a comfort in reference to this because to him and in him to all the world God would give liberty to eat flesh But with the flesh God permitteth him not to eat the blood partly for avoiding of cruelty and partly because blood was to be atonement for sin And this prohibition of eating blood to Noah now and afterward renewed to Israel was because of that custom which God foresaw would grow and which in the time of Israel was grown common of eating flesh raw as appeareth 1 Sam. 14. 32. And by the prohibition of eating the Paschal Lamb so Exod. 12. 9. This very law of not eating the flesh with the blood confuteth the Doctrine of Transubstantiation or the eating of the very flesh and blood of Christ to all the world The Rain-bow which naturally is a sign of rain is sacramentally made a sign of no more destruction by it The drunkenness of Noah was at some good space after the flood but the very time uncertain for Canaan who was not born of some years after they came out of the Ark is then active and of capacity and is doomed to slavery and subjection his land bequeathed to Sem and the calling of the Gentiles prophecied of The death of Noah is mentioned in the end of this Chapter because Moses would totally conclude his story but as it may be seen in the insuing Table he died not till within two years of Abrahams birth CHAP. X. SEventy heads of Nations grown from the three sons of Noah by the time of confusion of Tongues These became not seventy several languages then though they were so many Nations for it is undoubted that divers Nations joyned in one language as Ashur Arphaxad and Aram in the Chaldee and the most if not all the sons of Canaan in one Tongue When the most High divided the Nations their inheritance when he separated the sons of Adam he set the bounds of the people according to the number of the children of Israel Deut. 32. 8. With this 10 of Genesis read 1 Chron. 1. from Vers. 5. to Vers. 24. CHAP. XI HEathenism beginneth at Babel when the Hebrew Tongue is lost to all the world but only to one family in that Tongue alone was God preached and the doctrine of salvation published and when that is lost Religion is lost with it and all the earth become strangers to God and closed up in blindness and superstition and in this estate did it continue for the space of 2203. years till the gift of Tongues at Sion began to recure the confusion of Tongues at Babel and the Heathens thereby were so far brought into the true Religion that even Babel it self was among those that knew the Lord Psal. 87. 4. and a Church there elect as well as the Jews 1 Pet. 5. 13. The second Age of the World From the Flood to the Promise given to Abraham The ten Fathers after the Flood Flood World Noah Sem 2 1658 602 100 Arphaxad born 37 1693 637 135 35 Shelah born 67 1723 667 165 65 30 Eber born 101 1757 701 199 99 64 34 Peleg born Languages confounded about the time of his birth 131 1787 731 229 129 94 64 30 Reu born 163 1819 763 261 161 126 96 62 32 Serug born 193 1849 793 291 191 156 126 92 62 30 Nahor born 222 1878 822 320 220 185 155 121 91 59 29 Terah born 292 1948 892 390 290 255 225 191 161 129 99 70 Haran born 340 1996 940 438 338 303 273 239 209 177 147 118 48 Peleg dieth 341 1997 941 439 339 304 274   210 178 148 119 49 1 Nahor dieth 350 2006 950 448 348 313 283   219 187   138 58 10 9 Noah dieth 352 2008   450 350 315 285   221 189   130 60 12 11 2 Abraham born 370 2026   468 368 333 303   239 207   148   30 29 20 18 Reu dieth 393 2049   491 391 356 326     230   171     52 43 41 23 Serug dieth 427 2083   525 425 390 360         205     86 77 75 57 34 Tera dieth Gen. 11. 32. The Promise given to Abraham Gen. 12. 1. With this latter part of the eleventh of Genesis read 1 Chron. 1. Vers. 24 25 26 27. Sem in the very front of the generations of the new world standeth without mention of father or mother beginning of days or end of life as Heb. 7. 3. The age of man was shortned at the confusion of Babel for Peleg and those born after him live not above half the time of those born before He dieth the first of all this line to shew Gods dislike of that rebellion which befell in the year of his birth Nahor dieth the next year after him having lived a shorter life then he to shew the like displeasure against the Idolatry which was begun in that line also Terah at seventy years old hath his son Haran and Abraham is born to him when he is an hundred and thirty this appeareth by casting Abrams age when he departs out of Haran to go for Canaan after his fathers death Men frame intricacies and doubts to themselves here where the Text is plain if it be not wrested God in Ur of the Caldees calleth Abram out of his Idolatry and out of that Idolatrous Country where he had caught it to leave his Country and kindred and to go for a Land that he would shew him Acts 7. 2. Abram leaveth his Idolatry and imbraceth this call and so also doth his father Terah and therefore the conduct of the journy is ascribed to him for honours sake Gen. 11. 31. and they depart from Ur and go to Haran and there they dwell and there at last Terah dieth After his death God giveth Abram another call to leave his Countrey kindred and fathers house too now and to follow him whither he calls him and so he did and he was seventy and five years old when he departs from Haran Now taking seventy and five out of two hundred and five years of Terah at which age he died it is

hath more clear prediction concerning Christ than the book of Daniel And yet neither of these are taken in among the books of the Prophets as the Jews did commonly divide them in their Bibles and read them in their Synagogues but they come under the third part Cetubhim And therefore as by the Law here is to be understood all the Books of Moses so by the Prophets is to be understood all the Old Testament beside And so what is spoken in a Psalm is said to be spoken by a Prophet Matth. 13. 35. and Daniel is called a Prophet Matth. 24. 13. And so the Penman of the book of Job Esther Chronicles c. deserve the same name And this very consideration were argument enough if there were no more to plead Solomons salvation 2. That Christ is the general and chief subject of the Law and the Prophets And here are we got into a very large field if we would but traverse it to shew how Law and Prophets in types and prophesies did speak before of Christ but this consideration and particulars of it will be continually occurring and emerging as we go along 3. That when Nathaneel saith That we have found him of whom Moses and the Prophets did write Jesus of Nazaret he meaneth not that either Moses or the Prophets had so articulately named him but that Jesus of Nazaret proved to be he of whom they had written and spoken so much Vers. 46. Can there any good thing come out of Nazaret This seemeth to be spoken by Nathaneel not only as referring to the poorness and obscurity of the City Nazaret as that it is neither mentioned by the Prophets to be a producer of any good nor likely in it self to be so being a place of an inferior and contemptible rank but as referring rather to the wickedness and prophaneness of the place that it was so wretched and ungodly a City that it was unlikely that any good thing should come out of it The wickedness of the people of this place appeareth Luke 4. 29. when they are so desperate as to go about to murder Christ at his first appearing among them Vers. 47. compare Jer. 9. 4 5 6. Behold an Israelite indeed c. Although this be the character of every true Christian as Esay 65. 8. and it be accordingly conceived almost generally by Expositors that our Saviour aimeth only at such a thing here namely that this is one that serveth God sincerely and with a good heart and this is such a one as God requireth a man to be in the profession of Religion yet can I not apprehend this to be the sole and proper meaning and intention of these words for why might not the same have been spoken of and to Peter Andrew and Philip Certainly they were very sincere and upright towards God and were Israelites indeed without guile or hypocrisie in matter of Religion as well as Nathaneel their fetching one another to Christ and the readiness of them all in imbracing of Christ confirmeth this past all denial and it is hard and harsh to think that Christ should give that for a singular Encomion to Nathaneel which might generally be given to any of his Disciples when he nameth Simon Peter it was for some singular and peculiar respect and so when he nameth James and John Boanarges and doubtless when he passeth such a character as this upon Nathaneel it was for some regard and respect in which he was differenced from other men The cause and occasion therefore of this description of him by our Saviour I conceive rather to be Nathaneel's uprightness and deceitlesness towards men than towards God though his uprightness and sincerity towards God is by no means to be denied And it seemeth that this was a common name and title which Nathaneel had got among his neighbors and those that knew him for his very honest upright and exemplary dealing converse and integrity amongst them that he was commonly called the guiltless Israelite as that Roman was called verissimus for his exceeding great truthfulness And truly to me it is very probable that the great variety of names that we find divers men in Scripture to have had as some to have two names some three some more proceeded in very many of them from this very cause and occasion namely their neighbors and acquaintance observing some singular quality in them and action done by them gave them some denomination or other agreeable to that action or quality So Gedeon came by his name Jerubbaal Judg. 6. 32. and Jerubesheth 2 Sam. 11. 21. So Shemaiah the false Prophet came to be called the Nehelamite or the dreamer Jer. 29. 31. and divers others mentioned in Scripture and in Josephus some of which will be taken up in their due places Now it being a common title that Nathaneel had got among all that knew him to be called the Israelite without guile our Saviour when he sees him come towards him calls him by the same name and thereupon Nathaneel questions him how he came to know him that he could so directly hit upon his common denomination Vers. 48. When thou wast under the figtree I saw thee This seemeth to refer not only to his being under the figtree but to some private and secret action that he did there and for which he went thither And as our Saviour convinceth the woman of Samaria that he was the Messias by telling her of her evil actions that she did in the dark and secret so doth he Nathaneel by hinting some good things that he did from the eyes of men under a figtree before Philip light on him there as praying vowing or some other action which none knew of but himself And this appeareth rather to be the matter that Christ aimed at and that worketh in Nathaneel for his conviction because that it was possible that Christ might have been near the figtree himself as well as Philip and he might see Nathaneel and Nathaneel not see him and so might Nathaneel have supposed but when he telleth of some secret action that passed from him under the figtree which his conscience told him that no mortal eye could be conscious to but himself then he crys out Thou art the Son of God c. Vers. 49. Thou art the Son of God thou art the King of Israel This he speaketh from 2 Sam. 7. 14. Psal. 2. 6 7. Psal. 89. 26 27. Where God setteth his own and only begotten Son upon his hill of Zion and throne of David and to rule over the house of Jacob for ever Luke 1. 33. Vers. 51. Verily verily I say unto you In the Greek it is Amen Amen Now because this manner of expression is exceeding usual in the speeches of our Saviour through the Gospel sometimes single Amen as in the rest of the Evangelists and constantly doubled in John Amen Amen and because this is the first place according to our Harmony-order and method that we meet with the word at

be touched meaning Mount Sinai but ye are come to Mount Sion One would think when he spake of Mount Sinai he should rather have called it the Mount that might not be touched for God charged that neither man nor beast should touch it Exod. XIX But you may see the Apostles meaning That the Mystical Mount Sion is not such a gross earthly thing as Mount Sinai was that was subject to sense and feeling to be seen and felt and trod upon but that Sion is a thing more pure refined and abstract from such sensibleness spiritual and heavenly And from this undeniable notion of a Church invisible we may easily answer that captious and scornful question that you know who put upon us Where was your Church and Religion before Luther Why it was in the Jerusalem that is above out of the reach and above the ken of mans discerning it was upon Mount Sion above the sphere of sight and sense It was in such a place and case as the Church and Religion was in when there were seven thousand men that never bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Golden Heiser at Dan or Bethel and yet the greatest Prophet then being could not discern the least sign of any Church at all Now Thirdly The new Jerusalem must be known by her Pearls and Jewels upon which it is founded and built up True Religion is that that must distinguish and discover the true Church And where that is it is like the Wisemens Star over the house at Bethlehem that points out and tells Jesus and his Church is hero I must confess I do not well understand that concession of some of our Protestant Divines that yield That the Church of Rome is a corrupt Church indeed but yet a true Church For I do not well understand how there should be a true Church under a false Religion If the Church of the Jews under the great corruption of Religion that was in it might be called a true Church that was all it could look for And it must have that title rather because there was never a Church in the World beside it than from any claim by Religion But what do you call true Religion 1. First That which is only founded on the Word of God as the Wall of the new Jerusalem in vers 14. of this Chapter is founded upon twelve pearls engraven with the names of the twelve Apostles of the Lamb. 2. That Religion that tends directly to the honouring of God and saving of souls and is adequate to these ends In short That Religion that can bring to Heaven For I so little believe that any man may be saved in any Religion that I believe there is only one Religion in which any man may be saved And when Moses can bring Israel only to the skirts of the Land of Promise I hardly believe that any Religion will bring them into it Though one should not stick to grant that a person may be saved in the Church of Rome yet should I question whether in the Faith of Rome And it is the Faith or Doctrine of a Church more especially that I mean by the Religion of it Let a Romanist ride all the stages of his Religion from his uncouth kind of Baptism to his extream Unction through his auricular Confessions and Absolutions through his Penances and Pardons through his Massings and Crossings through all his Devotions and Austerities will all these bring to Heaven if the main fundamentals of Faith be faulty and failing Nay if the main fundamentals of belief be clean contrary to the way of God to Heaven A Scribe or Pharisee in old Jerusalem is as devout in Religion and as strict and severe in outward conversation as is imaginable that you would think sanctity it self were there yet will all this bring to Heaven when the chief principles of his Faith are directly contrary to the way of Salvation while he believes to be justified by his own works and places all in opere operato in a little formal and ceremonial service Like him in the story and on the stage that cried O! Heaven and pointed down to the Earth these pretended for Heaven in their practical Devotions but pointed downward in their Doctrinal principles I shall not insist to illustrate those particulars that I mentioned I suppose they carry their own proof and evidence with them that they are most proper touchstones whereby to try the truth of a Church and Religion And it is our comfort that we can that we do that we desire to bring our Religion to such Tests and touchstones and refuse not but most gladly appeal to the impartial Judge the Word of God to give judgment of it I shall not therefore undertake so needless a task as to go about to prove the truth of our Faith and Religion since so many Protestant pens have so clearly and so abundantly done it far more learned than my Tongue And since I may make such an Appeal to you as the Apostle did to King Agrippa King Agrippa believest thou the Prophets I know thou believest Fathers and Brethren believe you the Truth of our Religion I know you believe it Then I have no more to do but to offer two or three words of humble exhortation and entreaty viz. Prize it Cleave to it Beautifie it I. Prize it for it is the chiefest jewel in all our Cabinet And the wisest Merchant in all your City cannot find out a Pearl of greater price It is the life of our Nation at home and it is the honour of our Nation abroad It is that that makes our Land a Royal Street of the new Jerusalem It is that that must make your City a holy City We see a new London as our Apocalyptick saw a new Jerusalem The buildings stately and magnificent the furniture sumptuous and very splendid the shops rich and bravely furnished the wealth great and very affluent but your Religion the all in all As it was said in old time that Athens was the Greece of Greece and as it may be said at this time that London is the England of England so let your Religion be the London of London It is that by which your City must stand and flourish by which your prosperity must be watered and maintained and the An●ile which kept in safety will keep us in safety II. Keep therefore close to your Religion and leave it not Dread revolting from the true Religion The Apostasie in the Apostles times was the sin unto death in our Apocalypticks first Epistle and last Chapter And there is an Apostasie in our time but too common and to be deplored with tears to a Religion but too like to that to which they then revolted I would therefore that those that are tempted either by the lightness of their own hearts or by the Emissaries of Rome to revolt from their Religion would remember that dreadful saying of the Apostle Heb. X. 26. If we sin wilfully after