to be eaten for Meat Now concerning this Mincha or Meat-Offering there be these six things to be enquired into 1. The Materials of it which were Corn Oyl Frankincense and Salt 2. The Actions to be performed about it it was to be brought to the Priest the Memorial of it burnt upon the Altar and the Residue eaten by the Priest in the holy place 3. The meaning and signification of it to be a sweet Savour before the Lord. 4. The Additions prohibited to be annexed to it which were two Leaven and Honey 5. The Appurtenance of Drink-Offerings by divine Institution added to it 6. The several Seasons and Occasions on which the Meat-Offering was to be offered These six things we shall enquire into the Lord enabling us chiefly out of this Chapter and partly also out of other Scriptures especially in the two last Enquiries which are not expresly spoken to in this Chapter 1. The Materials of it they were these four Corn Oyl Frankincense and Salt 1. Bread Corn Wheat or Barley 1 Chron. 21.23 Wheat for the Meat Offering See also Ezek. 45.13 15. where Wheat and Barley are mentioned for the Meat-Offering This was dressed and ordered several ways They might offer the Meat-Offering of Wheat Either only ground and sifted into Flower without any further preparation vers 1. Soleth simila the Flower of Wheat or dressed and cooked into Cakes and Wafers vers 4. Or baked vers 5.6 Or fryed in a frying Pan. vers 7. Or First Fruits not so much as grinding it into Meal or Flower only dryed and beaten vers 14. This Meat-Offering of First Fruits was of Barley because that was first ripe in that Country therefore the name of the first Month in the Year was called Abib Exod. 13.4 quasi mensis spicarum the Month of Ears of Corn. Out of all which Corn-matter of the Meat-Offering I shall mark three things 1. It must be fine Flower purged from the Bran. It shews the pure estate of Christ and of all Christians with their services in him being purged as it were from the Bran of natural Corruption Aynsw in loc Isai 66.20 it appears their manner was to bring them in a clean Vessel We should labour in all our Offerings and Sacrifices to be pure and clean in his sight and to come with purged and refined Spirits God must have the best as the Flower must be fine and not course so in the Burnt-Offering the Beasts were to be without blemish and whatsoever they offered to God must be of the best all betokening the purity and perfection of him of whom they were Types to wit Jesus Christ and beseeming the excellency of him to whom they were offered Engl. Annot. on Numb 28. ult 2. There was a Meat-Offering of First Fruits what this is the Apostle informs us 1 Cor. 15.20 Christ is the First Fruits by whom the whole Lump is sanctified There may be also some further accommodations of it whereof we may speak further when we come to the Feast of First Fruits 3. It must be ground sifted baked fryed beaten and the like some such bruising and contusion of it there must be So Christ was bruised for our Iniquities and beaten with stripes for our sins Isai 53.5 wherein his Members are partakers with him Col. 1.24 Hence Ignatius sweetly and spiritually when he was to suffer Martyrdom by being devoured of wild Beasts he speaks how his body was the Lords Corn and must be ground by the Teeth of the wild Beasts to be prepared for the Lord as in the Meat-Offering the Corn was to pass under some such preparation 2. The second Ingredient in the Meat-Offering was Oyl vers 1 4 5 7 15. The quantity of Oyl is not expressed but the meaning was there should be a quantum sufficit a fit proportion of it mingled with the Flower Much use of Oyl there was under the Law and so we shall have occasion to speak further to it It signified in general the Spirit of God in the graces and comforts of it Isai 61.1 which Jesus Christ did receive above measure and from him all Believers in some degree do partake of his anointing There is and must be this sacred Oyl in all our Offerings the influence of the Spirit of God 3. Frankincense The use of this was to make a sweet perfume in the Air when the burning of the other things might have caused an ill scent It figured the acceptableness unto God of the persons and services of his people through the mediation and intercession of Jesus Christ he is set forth by Pillars of smoke perfumed with Myrrhe and Frankincense with all Powders of the Merchant Cant. 3.6 and without him our Offerings are not acceptable nor our Sacrifices sweet unto God Jer. 6.20 Hence there was no Oyl nor Frankincense in the Sin-Offering Lev. 5.11 nor in the Jealousy-Offerings Numb 5.15 because though it was for a Memorial yet it was not to bring the person or his services to remembrance with acceptance before God but to bring his sin to remembrance 4. Salt Vers 13. which being required in all their Offerings and so in the Burnt-Offering there we spoke to it and shewed that it was to teach them the perpetuity of the Covenant of Grace that God had made with them and the wholesome and savoury carriage and walking of his people Now put all this together and it spells thus much That our Meat Offerings our good Works being anointed with the Spirit and perfumed with the Incense of Christs Mediation are accepted of God and that in a Covenant of Salt through the unchangeable faithfulness of God in the Covenant So much for the Materials of the Meat-Offering Corn Oyl Frankincense and Salt 2. The Actions to be performed about it and they were three vers 2 3. 1. It must be brought to the Priest 2. He is to burn a part of it the memorial of it before the Lord. 3. The remnant of it must be eaten by the Priest 1. They were to bring it to the Sons of Aaron the Priests vers 2. There was the same Action before in the Burnt-Offering and there we shewed the meaning of it that it imports a voluntary act of the Offerer and a making use of Christ for acceptance in all our services and approaches unto God 2. The Priest is to burn the memorial of it upon the Altar before the Lord. vers 2 9 and 16. For a memorial This as Interpreters well observe is spoken after the manner of men to put God in remembrance of the person or rather of his own love to him and Covenant with him in Jesus Christ Psal 20.3 The Lord remember all thy Offerings and accept thy Burnt-Sacrifice Act. 10.4 Thy Prayers and thine Almes are come up for a memorial before God Hence Nehemiah prays Remember me O my God concerning this Neh. 13.14 22. the meaning is that the Smoke thereof was to come up before God with acceptance therefore there was Frankincense burnt
Sword should never depart from his House Solomon was left to the toleration of the publick exercise of Idolatry for which God rent away the Ten Tribes from his Posterity all which came to pass as for other causes so for the Sins of the People As it said in a lesser transgression of David 2 Sam. 24.1 And the Anger of the Lord was kindled against Israel and he moved David against them to say Go number Israel and Judah 2. The ten Tribes under Jeroboam forsook the Temple and the House of David which though as to Gods Providence it was a righteous Judgment yet on their part it was a grievous sin it was a complicated Sin many Sins involved in the bowels of it for it was both Rebellion and Schism and Heresie Rebellion against their lawful Prince Schism from the true Church and Worship yea fundamental Heresie For as they say Look to thy House O David so in rejecting Davids House they reject the Messiah who was to come of him 2 Chron. 10.16 3. There were continual Backslidings to Idolatry even in Judah as well as Israel yea when they saw the Ten Tribes carried away before their eyes for this Sin yet the other would not take warning and reform Ezek. 23.10 11 Aholah signifies a Tent this was the House of Israel who were a corrupt Church Aholibah signifies my Tent is in her this was Judah which were the true Church of God but they declined and departed from God so far that he sent them away to Babylon 3. And so we come to the third Dispensation under the Law namely the time of their Captivity and Bondage under the Yoke of Babylon There were three Deportations 1. Jehoiakims in whose time Daniel was carried captive 2. Jechoniahs in whose time Ezekiel was carried captive 3. Zedekiahs in whose time Jeremiah was carried captive They had now an experimental knowledg of the truth of all Gods Threatnings Yet during the time of this Affliction the Lord did not cast off his care of them but gave forth many Evidences of his unchangeable Love and Faithfulness toward them under this sad Dispensation 1. In that he did preserve them from utter Destruction yet not leave them altogether unpunished not make a full end of them Jer. 30.10 11. He restrained the Enemy from wholly rooting out the Nation Psal 106.46 gave them Favour in the sight of them that carried them captive 2. In that he did convince them and left an everlasting Conviction in the Heart of that people against the grosser sort of Idolatry such an indelible Conviction as hath never been blotted out to this day Insomuch that their great stumbling Block at this day against the Christian Religion is the Idolatry of the Popish Christians For the poor blind Jews consider the Christian Religion no otherwise but as corrupted with those Antichristian Abominations and Idolatries and therefore their Conversion and Return is not to be expected till Antichrist that great stumbling Block be removed out of the way Yea 3. The Lord gave them further and glorious Discoveries by raising up excellent Prophets to them as Ezekiel Daniel Jeremy some part of his Prophesies were after the beginning of their Captivity and Bondage to the Babylonians This sad afflictive Dispensation continued about seventy years Jer. 29.10 4. The fourth and last of all the Old Testament Dispensations is that of the second Temple from the time of their Return out of Babylon till the Messiahs coming And herein there are these remarkable passages 1. The Lord breaks the Yoke of Babylon that his people might be delivered by the Hand of Cyrus prophesied of by name some hundred years before his Birth Isai 44.28 And as they were carried away at several times so they returned also at several times and by degrees First Zerubbabel Ezra 1. and a great company with him afterwards Ezra Ezr. 7.1 after these things Lastly Nehemiah 2. They built the Temple and the City of God again Ezr. 3. Nehem. 1 and 2. They met with many Difficulties and Obstructions in the Work but yet at last it was done both begun and finished by Zerubbabel Zach. 4. in forty six years Joh. 2.20 Dan. 9.25 seven weeks that is forty nine years viz. from the Edict of Cyrus after which we may well allow one year of preparation for their Journy another year for their Journy and a third year for preparing Materials for the Temple wherein David and Solomon spent so many years And if we deduct three out of forty nine the remainder will be but forty six as Joh. 2.20 It wanted somewhat of its former Glory as to the Structure thereof the old men wept to see how much Zerubbabels Temple fell short of Solomons Temple in Ezr. 3.12 As to the Utensils belonging to it the Ark was wanting with the things contained in it the two Tables of Stone the Rod of Aaron the Pot of Manna also the extraordinary and miraculous tokens of Gods Presence as Fire from Heaven c. The Lord would have them now to be more spiritual to see his Presence by Faith when they could not see it with their eyes Yet Haggai saith it had a greater Glory that is in regard of the Messiahs bodily presence in it which Solomons Temple never had 3. They renewed their Covenant with God Nehem. 9. ult and cap. 10. you have the Articles of this solemn League and Covenant 4. The Lord guides them to the reforming of sundry Corruptions which had crept in amongst them and raiseth them up to an higher pitch of Reformation than ever Gross Idolatry they forsook that for ever of which we spake before The Preaching of the Word was restored and renewed among them Neh. 8 1-8 strengthened by the prophesying of Haggai and Zachary Ezr. 5.1 And the Histories of the Church in those times report also how there was great care to get true and perfect Copies of the Scripture and to review the Copies they had And hither as I suppose belongs that famous work of the Punctation of the Hebrew Consonants Much Dispute there is among learned men about it That it is of a Divine Original and Authority is unquestionable if we do but grant the Divine Authority of the Scripture For otherwise the Sense will be vagus incertus wandring and uncertain Some think it was as ancient as the first Invention of Letters which is referred to Moses But if we suppose that Writing as all other useful Arts are usually was brought to perfection by degrees and that the Consonants might suffice while it was a Mother tongue of so great a People and they in such a flourishing condition not oppressed nor mingled with other People and Languages yet possibly the Points might be added afterwards For when they fell under the Yoke of strangers this help became necessary to be added The Lord therefore did by Ezra and others who were divinely inspired now at least add them For to refer it to an humane Original is to overthrow
the divine Authority of the Scripture Yea the Lord raiseth them to an higher pitch of Reformation than ever Nehem. 9. They kept the Feast of Tabernacles so as it had not been kept from the days of Joshua Doubtless David and other reforming Kings had kept it but that part of the Ordinance the dwelling in Booths had been as it may seem omitted and neglected by them another Corruption was the mixture of the Church with Heathens by strange Marriages Ezr. 9 and Nehem 10. and the Samaritans those Mongrels would have intruded but were rejected Ezra 4. Thus they purged and reformed themselves from both these corrupting mixtures in the matter of the Church 5. And lastly the Old Tetament was concluded by the Prophet Malachy who was the last of all the Prophets The Lord would have no Prophet beyond the first times of the second Temple nor no Writings of men in the age immediately after the Apostles immediately following the Gospels Promulgation That it might manifest it self more clearly by its own own Light to be supernatural This Period viz. that of the second Temple continued four hundred and ninety years Dan. 9.24 seventy Prophetical weeks is four hundred and ninety solar years Now such a people thus delivered and restored twice delivered out of Bondage first out of Egypt and then a second time out of Babylon one would think they would have abiden with the Lord for ever after And one thing they did learn viz. to forsake gross Idolatry and this was all But they grew more rigidly formal and exquisitely hypocritical than ever and Religion ran out into Sects and Parties and Factions amongst them There were Pharisees and Sadduces and Galilaeans and Herodians amongst them Names which the Scripture mentions and Histories speak of another Sect called the Essenes And thus it was with them when our Lord Jesus came in the Flesh The inward and spiritual part of Godliness and the Practice of that which is truly so was in a very great measure lost amongst them being eaten out partly by their Sects and Divisions partly by their rigid Formality and Hypocrisie And thence at last the Lord sending his Son their Messiah so long promised and longed for by them they reject and crucifie him So the Lord having by all these various Dispensations and turnings of his hand mended the old House as it were seven times over he resolves now at last to pull it down for all these legal Dispensations were but the mending as it were and repairing of the old House but the Gospel pulls it quite down and builds a new one Thus I have led you thorough the several times and seasons wherein the Lord spake unto them of old you have seen the gradual progress of the Light and Work of God among them in those seven pieces of the Old Testament Dispensation which have been briefly run thorough That which follows next to be spoken to is the Reasons of the Point why the Lord spake and revealed his mind in such divers ways and manners and in these several pieces and parcels neither in one way only nor at one time Quest What may be the Reasons of the Point The Lord could have spoke his whole Mind at once in one way and at one time therefore why did he speak in such divers manners and in so many several pieces and parcels Answ Although it is a sufficient general account to say that this or that is best because God wills it For he doth all things well and his Will is the Rule of Goodness and it is not for us to call him to an account of what he doth yet we may humbly and modestly inquire into the reason of things not to contend him with for doing so for that were Prophaneness but to understand something of his Wisdom therein The Reasons therefore may be referred to two heads 1. In regard of our Weakness 2. For his own greater Glory I shall speak briefly unto both these adding but a little unto what others have said upon this Subject Reas 1. In regard of our Weakness The Lord herein condescends and accommodates himself unto us You may see his Condescention in four things 1. In that we are dull and slow of understanding to apprehend the Truth Therefore the Lord illustrates the same things several ways like the Light shining into the House at several Windows that in such a plenty of Light some of all those Beams may shine into our Hearts Luk. 24.25 we are slow of Heart to believe 2. We are but narrow-mouth'd Vessels not able to receive much at once As we are slow to receive any thing at all so we are uncapable to receive much at once Therefore the Lord teacheth us here a little and there a little a little to Adam a little more to Noah and a little more to Abraham and yet more fully and copiously to Moses leading them on by degrees as they were able that so men in several ages might know what their Fathers did and something more Isai 28.9 10 13. Geneva Note in loc They must have one thing oftentimes told 3. By this various and gradual proceeding God did prepare and fit his People by weaker and lower Dispensations for further and higher Dispensations As a Child by learning his A. B. C. and his Primmer is fitted to go into an higher harder Book so the Church of God by those immediate Revelations and Visions c. so frequent in those first times when they wanted the written Word was fitted to receive the Scriptures with the more Desire and Reverence and Faith Exod. 19.9 Lo I come unto thee in a thick Cloud that the People may hear when I speak with thee and believe thee for ever And they did believe him ever after so Joh. 9.29 We know that God spake unto Moses So the Church of God being exercised under the Mosaical Pedagogy so long together they were thereby prepared to welcom the Gospel more gladly when it came How gloriously and joyfully was it entertained when they had waited for it about four thousand years with what Triumphings in God! that now they saw that which Kings and Prophets and righteous men have desired to see but it had not been granted to them see Luk. 10.23 24. That which all the Prophets had spoken of since the World began Luk. 1.70 Act. 3.24 The Mystery that had been hid from Ages and Generations Col. 1.26 4. A fourth Condescention of the Lord herein is this By these varieties of Dispensation the Lord provides to have his Truth set on with all kind of Arguments yea with Arguments of peculiar concernment and suitableness to take with us As Moses to the Jews The Lord made not this Covenant with our Fathers but with us Deut. 5.3 And Manna which thy Fathers knew not Deut. 8 16. So Christ Joh. 13.34 A new Commandment give I unto you And the Apostle 1 Joh. 2.8 A new Commandment I write unto you It was an old Commandment but set
neglected and postponed God will blast and curse all the other works of your hands as he did theirs 5. Labour to see the Beauty of the Lord in his Temple This was Davids earnest desire Psal 27.4 One thing I have desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my life to behold the Beauty of the Lord Psal 84.7 to appear before God in Sion Psal 63.2 to see thy Power and thy Glory in thy Sanctuary What do you come there for if you do not meet with God there Be in the purest way of Worship but rest not in it without God Get real visions and fruitions of God in his Ordinances to see the pleasant Beauty of the Lord in his Temple Quest But when is God real to the Soul in his Ordinances Answer When God is as real to the Soul to the eye of Faith as the external part of an Ordinance is to the eye of sense When you see Christ crucified in the Sacrament when you see his Body broken his Blood poured out as really as you see the Bread broken and the Wine poured out And if there be a real sight of Christ it will have real effects to subdue thy Lusts to keep the heart in ways of Holiness Quest But what of God are we to see in his Temple Answ All his Glory shines forth there especially his Power and his Grace 1. His Power Psal 63.2 To see thy Power and thy Glory 2. Especially the Glory of his Grace Zech. 4.7 Cry Grace Grace unto it from the foundation to the top-stone 2. Sam. 7.13 He shall build an House for my Name Nov. 1. 1668. and I will establish the Throne of his Kingdom for ever NOw of the parts of the Temple Taking the word in the largest sense for all the holy Buildings and the appertainances thereof so the parts of it were three 1. The House 2. The Courts and 3. The Vessels of the Temple I call them all parts for want of a fitter term to express it by for there is a penury of words from whence there is a necessity sometimes of tropes and figures and improprieties of speech 1. The House it self that is the covered Building called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit as all the holy ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole place and all the Courts were holy As to this I mean the House it self we may consider 1. The common parts of it which belong to every House and so to this amongst the rest And here the Scripture takes notice of the Foundation the Walls the Doors the Windows the Floor and the Roof of the Temple Not that we should seek a mystery in every thing but only so far as we see the Scripture going before us we may safely follow when we find the Scripture allegorizing any thing and alluding to it in a spiritual sense we should mind and heedfully take out such lessons and instructions I must speak first to the Letter and History of them as parts of the material Temple and then consider what mystical application the Scripture makes of them This method I shall observe under every head 1. The Foundation of the House of the Lord it was of great costly hewn stone 1 Kings 5.17 But what is the Foundation in the Foundation in the spiritual Temple The Scripture often applies this to Jesus Christ Isai 28.16 behold I lay in Sion for a foundation a stone a tryed stone c. 1. Pet. 2 4-6 to whom coming as to a living stone disallowed indeed of men c. refused of the Builders Psal 118.22 the stone which the Builders refused is become the head of the corner A Scripture often interpreted in the New Testament concerning Christ other foundations can no man lay 1 Cor. 3.9 11. The Scripture often speaks of Christ under this notion as a Stone and a Rock and a Corner-stone Gen. 49.24 from thence is the Shepherd the Stone of Israel Dan. 2.25 a Stone cut out of the Mountain without hand Isai 26.4 Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength The word is the Rock of ages in which Rock Moses was hid Exod. 33.22 while my Glory passeth by I will put thee in a clift of the Rock And Elijah 1 Kings 19.9 13. He is that Stone Zech. 3.9 ingraven with seven eyes upon 〈◊〉 it And as Christ is the foundation-stone of the Church so the Apostles in regard of their Doctrine are also called the Foundations of it Rev. 21.14 Eph. 2.20.21 Look to it that you be built upon this foundation that you be not built upon the Sand but upon this Rock Matthew 7.24 For hence it is that the Church stands so safe because built upon this Rock therefore the Gates of Hell shall not prevail against it Matthew 26.18 The Papists make the Pope the Corner-stone of their Church but it is not the Pope it is not Peter himself as personally considered that the Church is built upon Many build upon the sandy foundation of their own Righteousness and their own strength and moral endeavours These are false foundations But if you be upon this foundation fear not whosoever believeth in him shall not be confounded 2. The Walls of the Temple they were of Stone the inside was Cedar adorned with carved Cherubims Palm trees Flowers and overlaid with Gold and yet further adorned with precious Stones fixed and sparkling like Stars in fit places in the Wall 1 Kings 6.18 29 2 Chron. 3.6 The outside of the Wall was either white polished Marble as some think or overlaid with Silver as others conceive from 1 Chron. 29.4 For within it was overlaid with Gold Therefore this Silver as it seems was for the outside which could not but yield a very bright and glorious shew to the eyes of all spectators especially when the beams of the Sun did shine and sparkle upon it The thickness of the Wall of the Temple is not expressed in the Scripture but the least that can be allowed at the foundation is four cubits because there was a rebatement of three cubits in the thickness of the Wall for the side-chambers 1 Kings 6.6 and for the Wall in the highest story we may well allow one cubit and so there will be four at the bottom The Scripture appies this mystically to the new Jerusalem Rev. 21.12 it had a Wall great and high and again v. 17. and often the Walls are mentioned 1. The Walls of an House or City are the defence and safety of it so Isai 60.18 thou shalt call thy Walls Salvation And God is said to be a Wall of Fire Zech. 2.5 for I saith the Lord will be unto her a Wall of Fire round about and will be the Glory in the midst of her the Lord is for Walls and Bulwarks to his people Isai 26.1 2. The Stones in this sacred Building
and amongst the rest they had one great Idol called the Rood which if it was as some now think the Picture of an old Man from thence the poor ignorant people came to conceive of God the Father as an old Man sitting in Heaven though it seems rather to be a Wooden Image of Christ hanging on the Cross See Acts and Monuments vol. 2. pag. 302. or a Wooden Cross only without any Image hanging on it From whence is the term Roodmas used still in some parts of England by which they mean the first or third of May the Pope having made that an holy day and called it Inventio Crucis because forsooth on that day the Cross on which Christ was crucified was found if you will believe the Fable Masse or Messe signifying in the old Saxon a Feast or a set time of holy rejoycing and Rood as it seems a Cross But this is to be observed that in all the Ceremonial Worship the Lord took special care to keep his people at a distance from the heathenish Idolatries of those times he would not suffer them to conform at all to those false Worships nor to comply with them in the least And it is a good spirit to be zealous against such things but where there is a slight loose indifferent sceptical frame of spirit in the matters of Gods House and Worship this spirit is not of God this spirit is not of him that calleth you So much for the House it self 2. Now secondly for the Courts of the Temple there were two of them the Scripture mentioneth so many and no more 2 Chron. 33.5 and he Manasseh built Altars for all the Host of Heaven in the two Courts of the House of the Lord. About the Tabernacle we read but of one Court Exod. 27.9 for the whole Camp of Israel was the outer Court But about the Temple there two called the outward and the inner Court The outward Court being the larger is called the great Court 2 Chron. 4.9 and the Court of the people because here the people came together to be taught Ezra 10.9 But though the people came into it yet it was part of the Temple and an holy place For none might enter that were unclean in any thing for it was the Office of the Porters to keep them back 2 Chron. 23.19 And hence it was that the Jews took so much offence at Paul when they thought he had brought Greeks into the Temple and so polluted that holy place Actt 21.28 There was also another Court called the inner Court 2 Kings 6.36 and the higher Court Jer. 36.10 and the Court of the Priests Vid. plura on Rev. 11.12 This Reference in the Authors Notes shews he had written a Discourse on that Text and indeed so he had which may be published in time if God will 2 Chron. 4.9 Both these Courts as it seemeth did compass the Temple on all sides round about and they were four square The length of each side of the outer Court was a furlong as the Jewish Witers report and the whole about half an English mile in compass There were also as they report some other Courts added unto these in after times but because the Scripture takes no norice of them I shall not do it neither Neither shall I say any thing of the Walls about the Courts and the Gates and other Buildings belonging to them as Chambers Porches and Treasuries to lay the Vessels and other things in and for the Priests and Levites to lodge in For there is mention 1 Chron. 28.11 of the Porch and of the Houses therof and the Treasuries thereof c. and ver 12. of the Courts of the House of the Lord and of all the Chambers round about of the Treasuries of the House of God and of the Treasuries of the dedicate things Neither need I speak particularly to the mystical significations of the House and the Courts The whole as considered together may be divided into three parts 1. The outer Court 2. The inner Court with the Sanctuary 3. The Oracle or the Holy of holies Some apply these three parts of the Temple to the three parts of a Christian mentioned by the Apostle 1 Thess 5.23 the Spirit Soul and Body The Body say they is signified by the open Court where all may see what is done The Soul say they may be compared to the Sanctuary which as it was more holy than the outward Court so is the Soul of man an higher and more divine part than the Body where by the Lamp of Gods Spirit the Reason and Understanding is enlightened The Spirit say they is as the most holy place where God dwelleth in secret by Faith which saith the Apostle is of things not seen nor comprehended by Reason Others apply it to the three parts of the World thus The outward Court to this inferiour World where all things lye open to the view and use of man The Sanctuary to the starry Heaven which is full of Lights and Stars as the Sanctuary had the seven Golden Candlesticks and Gems and Jewels shining in it The Holy of holies to the third Heaven wherein God dwelleth and indeed the Apostle himself makes it a Type of Heaven Heb. 9.24 There is something of analogy in the thing as to all these But the best accommodation of a Type is from Scripture and from the hints and intimations which the Scripture gives which as hath been formerly shewed makes the Temple a Type of Christ and of the Church Let us consider then what Instructions these parts of the Temple do afford as to both these 1. As to Christ himself The Temple was a Type of Christ especially in regard of that chief part of it the Holy of holies wherein there was a figure or weak representation both of his divine and humane Nature Therefore Christ is called the Holy of holies Dan. 9.24 seventy weeks are determined to anoint the most holy or the Holy of holies that is to initiate and inaugurate the Lord Jesus Christ into his Mediatorial office The Veil of the Holy of holies typified his humane nature Heb. 10.20 through the Veil that is to say his Flesh We may draw forth the analogy more at large in these particulars 1. The Humane nature did veil the Glory of his Deity as the Veil of the Temple did conceal the Holy of holies from the eyes of men 2. There was curious Embroidery of Cherubims and other Ornaments upon the Veil Exod. 26.31 thou shalt make a Veil of blue and purple and scarlet and fine twined Linnen of cunning work with Cherubims shall it be made So Chron. 3.16 This is not unfitly applied to those excellent Graces of the Spirit wherewith the Humane nature of Jesus Christ was filled and adorned 3. The Veil shutting up the Sanctuary from the sight and entrance of the people signified the shutting up the mysteries of the Gospel while the old Temple stood Heb. 9.8 the holy Ghost this signifying that
of their Creation therefore they learn this mystery from the Church 7. The Chariot of the Cherubims 1 Chron. 28.16 is the motions of Providence The Throne of God is described with Wheels Dan. 7.9 Ezek. 1.16 the Throne hath Wheels and 10.9 Some think the other two Cherubims that were beside the Ark stood not upon the Golden Pavement of the Oracle but upon a Chariot and Wheels from whence that expression the Chariot of the Cherubims However they are so represented in Ezekiels Vision cap. 1. there be not only living creatures that is Angels but Wheels that is motions turnings revolutions of Providence Now to open these things a little more particularly in the method and order wherein they lie before us in the Text we must observe that there are six particulars here enumerated as parts or appertainances to the Ark. 1. The Ark of the Covenant was overlaid round about with Gold that is this sacred Chest it self for the Cover is mentioned afterwards The first Institution of this holy Vessel was in Exod. 25.10 c. An Ark or a sacred Chest v. 10. A Cubit is about a Foot and an half of our measure so that it was between three and four Foot long the height and breadth equal a Cubit and an half V. 11. Overlaid with Gold for the matter was Shittim Wood. This was an intimation of the spiritual excellency and preciousness of the Mystery hereby adumbrated V. 11. A Crown of Gold round about for Ornament and Glory V. 13. It had Staves of Gold also for carrying it in the Wilderness These were also put with it in the Temple 1 Kings 8.8 to teach this people that if they did provoke the Lord he might yet remove the Ark of his Presence from them It is called the Ark of the Covenant because the two Tables of the Covenant which God made with Israel were put therein Exod. 25.16 And thou shalt put into the Ark the Testimony which I shall give thee Of which further afterward It was a Type of Christ in regard of his active Obedience fulfilling the Covenant for us Thy Law is within my heart Psal 40. 2. In it was the Golden Pot that had Manna of which Exod. 16. Of this we spake among the Occasional Types Wherein There be several interpretations of this word Some refer it to the more remote antecedent the Tabernacle some to the Ark conceiving it was in the Ark till Solomons time for then there was nothing in it but the Tables of the Covenant 2 King 8.9 Or in which may be interpreted in a larger signification as if he had said About which or belonging to which For these things were appertainances to the Ark and did belong to it as being laid up by it or before it as Exod. 16.34 Numb 17.10 3. Aarons Rod that budded of which Numb 17. A Type of the Gospel-Ministry blessed with success for the good of Sou s as also a pledge of Gods Presence with it and the Levitical Ministry during that Administration 1. This Rod brought forth fruit v. 8. And the Almond tree is a fruitful tree The Ministry is and should be fruitful for Conversion and therefore it is lawful to preach any where to any body Go and preach the Gospel to every creature and for Edification and building up such as are converted and brought home 2. The Almond tree is very early in its Fruit. Some Naturalists write that it is the first of all Trees that buds Ministers should be fruitful to God betimes as Jerem. 1.5 and ver 11. he sees an Almond tree the soonest ripe John the Baptist Luk. 1.15 was filled with the Holy Ghost even from his Mothers Womb. And Timothy 2 Tim. 3.15 from a Child knew the holy Scriptures 3. The Fruit remains the Buds and Blossoms miraculously continued upon the Rod of Aaron Joh. 15.16 that you should bring forth fruit and that your fruit should remain The Fruit of the Ministry is never lost it doth remain in the hearts of Gods people and shall remain for ever 4. This Rod of Aaron is a Rod of Government so the Scripture often speaks of a Rod for a Rod of Authority and Government Psal 110.2 he will send the Rod of his Strength out of Sion shall I come unto you with a Rod saith the Apostle There is a Rod of Government and Discipline For a Minister to lay this aside is the way to be popular and to get applause amongst the largest sort of Professors for a time But if he make conscience to exercise the Discipline of Christ in his Congregation he shall be hated and laden with reproaches and revilings he shall hear the defaming of many on every side that will say Report and we will report it But the Lord will be with him as a mighty terrible one Jer. 20.10 11. If thou distinguish between the precious and the vile thou shalt be as my month Jer. 15.19 c. 5. This Rod of Aaron is laid up before the Ark in the Holy of holies An emblem of the neerness of faithful Ministers unto God which is both their Duty and their Priviledge They should be much in Heaven the holiest of all they should converse much with God and Christ and the holy Angels The Rod of Aaron should be before the Ark. 4. The Tables of the Covenant so called Deut. 9.9 11 15. and Tables of Testimony Exod. 31.18 Hence the Ark is called the Ark of the Covenant as in the Text so Numb 10.33 and the Ark of the Covenant of the Lord went before them These were in the Ark to teach us that the Law is in Christs heart he hath kept the Covenant 5. And over it the Cherubims of Glory The first mention of Cherubims is in Gen. 3.14 and he placed at the East of the Garden of Eden Cherubims and a flaming Sword to keep the way of the tree of Life Some derive the word Cherub from Rechub a Chariot because God is said to ride upon the Cherubims Psal 18.11 He rode upon a Cherub and did fly Though others have other derivations of the word as may be seen by the English Reader in Aynsworth and Lee. The shape of them may be gathered from the Visions of the Prophet Ezekiel and Isaiah Ezek 1. and Isai 6. They were pictures of young men though with four Faces the Face of a Man of a Lyon of an Ox and of a flying Eagle They had also Wings in Isai 6. six Wings For with two they covered their Faces with two they covered their Feet those parts of the body which are the feat of shame and with two they did fly There were two of them over the Ark and Solomon made two more which stood with their Feet upon the ground or upon the Chariot of the Cherubims as some suppose 1 Chron. 28.18 the Text calleth them Cherubims of Glory or glorious Cherubims As to the Mystery of them I find in Scripture phrase three things signified thereby 1. The Angels of
below was about three and thirty years and an half his private life about thirty years his publick Ministry about three years and an half whereas the common account instead of half a year makes but a quarter of a year between the Feast of his Nativity and Easter From all which it appears that the time of his Birth was indeed in the seventh month at the Feast of Tabernacles and for the further confirmation thereof there be sundry passages and circumstances in the sacred History of his Birth by which it is evident that it could not be in the tenth month as is commonly supposed 1. Augustus his taxing all World and ordering them to repair to their own Cities for that end Luk. 2.1 it is not likely that the Emperor would enjoyn all his Subjects to travel in the depth of Winter to their own Cities An observable Providence and the rather for its falling out in this juncture of time The Scepter was gone from Judah when they were compelled by a foreign Power to neglect the Feast of Tabernacles and to travel to other places instead of going up to Jerusalem And therefore now it was full time for Shilo to appear according to that Prophesie of old Jacob Gen. 49.10 2. The Shepherds were abroad watching and keeping their Flocks by night Luke 2.8 but it is not probable they were so in the depth of Winter 3. John was baptizing in Jordan at that time of the year thirty years after Luke 3.23 but it is not likely that he would choose out the coldest part of the year for that work though those Climates were hotter in the Summer then this yet they were also cold in the Winter The Winter even in those Climates was but a hard time to travel in or to watch in Matth. 24.20 pray that your flight be not in the Winter Yea so cold that at the Passover they needed a Fire within doors Joh. 18.18 and surely in the depth of Winter it was much colder Quest But then how arose this mistake to place the Birth of Christ in the very midst of Winter Answ They reasoned from that passage of Zacharias offering Incense Luk. 1 5-11-36 They did reason thus that John Baptist was conceived at the end of September and Christ six months after which falls out about the end of March from whence they reckon his Birth nine months after towards the end of December But in this whole Argumentation there is a Concatenation of manifold mistakes absurdities and incongruities besides many uncertainties For 1. Zacharias was not the High Priest For he was of Abia's Course Luk. 1.5 But the High Priest was of no Course for he was above all the Courses And Zacharias is called a certain Priest of the Course of Abia a Style too low for the High Priest 2. The Incense he offered was not the yearly Incense-offered on the tenth day of the seventh month but the daily Incense 3. The Angel did not appear to him in the Holy of holies but in the Sanctuary for the Altar of Incense stood in the Sanctuary 4. If there were none of these manifest and palpable mistakes in this argumentation yet it is wholly bottomed upon many suppositions and presumptions which are altogether uncertain and without any ground in the Scripture As for instance it supposeth first that as soon as Zacharias came home after the days of his Ministration were ended his Wife Elizabeth conceived And secondly that this was that year on the seven and twentieth of our September And thirdly that there was six months to a day between the Conception of John the Baptist and the Angels speaking to the Virgin Mary When as the Holy Ghost speaks in a greater latitude and As to the first saith thus after those days his Wife Elizabeth conceived Luk. 1.24 but whether it was presently after or a month or two months or three months after he saith not And as to the third the Angel saith only that it was on the sixth month ver 26. and that it was the sixth month of her being with Child v. 36. but whether the beginning or middle or end of it he leaves wholly in the dark Whereas this Opinion makes it to be just at the expiring of the sixth and entrance of the seventh month To which might be added as a fourth groundless and uncertain presumption that if it were certainly known to a day what time Elizabeth conceived yea and what day the Angel spake to Mary yet the same uncertainty still remains how long after the Angel Gabriel's speaking so to the Virgin Mary it was before the power of the most High came upon her and she conceived of the Holy Ghost it might be some days or weeks after for ought that can be proved to the contrary And lastly to add yet a fifth uncertain groundless supposal that is presumed and proceeded upon in this vulgar computation if all these forementioned particulars were precisely declared in the Scripture yet what assurance have we that the Virgin Mary went neither more nor less then two hundred and seventy days or nine solar months of thirty days a month after her Conception before the Birth of Christ For though he was in all things except sin made like unto us yet it is well known that according to the Experience of Women and the Judgment of Physicians there is a considerable variation and latitude in the time of Womens going with Child it being sometimes more sometimes less differing at least in different persons not only sundry days but sometimes some weeks yea months But then the second of the first mentioned uncertain supposals which I cast into this place because I would speak a little more largely to it namely that Zacharias's Ministration ended that year precisely on the seven and twentieth of September is as undemonstrable and uncertain as any of the other For first though there were four and twenty Courses of Priests before the Captivity of Babylon yet how will it be proved that there continued just the same number ever after through all the calamities and concussions and confusions that the Jewish State and Worship underwent how can it be proved that none of these four and twenty was utterly extinct before that day by Death or Apostacy or Exclusion or some other way And secondly if that could be proved yet how will it ever be made out that they continued in an uninterrupted order of Succession as they were distributed and ranged in Davids days 1 Chron. 24. why might not one lot suppose that of Abijah through some occurrence or other fall into the week of the lot of Hakkor or of Jeshua there is no prohibition of it by God but that it might lawfully be done in some cases and though it might not yet we find there was introduced as great and a greater variation and swerving from the first Institution and Ordinance of God concerning the continuance of the High Priesthood For it appears in the Evangelist to be anniversary at
of Gospel-worship Now for that other Objection from Experience If none but Bellarmine had told us that they excite Devotion and make the Worship of God less tedious we might altogether pass it by as being but the experience of a Jesuite but seeing a better man affirms the same thing and pleadeth that they are an help partly natural and partly artificial to the exhilerating of the Spirits for the the Praise of God we must briefly consider this Objection also Now the Answer to it is in two words If it be meant as it seems to be of true spiritual Delight and Devotion the Assumption is false viz. that Organs in the Worship of God have any such virtue But if it be meant of meer natural Delight the Consequence is false and feeble viz. that therefore they may be used in the Worship of God 1. The truth of this Assumption viz. the efficacy of Organs in the Worship of God to excite Delight or Devotion may justly be denyed Chrastovius questions it Vtrum autem promoveant vel taedium minuant nescio Chrastov Prax. de Cerem Can. Miss thes 42. apud Didocl pag. 493. But Zuinglius thunders against it Ecclesiasticum illum Cantum Templorum Boatus ab ipsis quoque Sacerdotibus non intellectos abusum stultum inanem imo pietatis verae remoram perniciosissimam esse constat It is most apparent saith he that that same Church-chaunting and those bellowings in our Temples which also the very Priests themselves do not understand is a most foolish and vain abuse and a most pernicious let and hindrance to true Piety Zuing. Act. disp 2. pag. 106. apud Ames Fresh Suit p. 406. So that he accounted it not an help and furtherance of Devotion but a most pernicious hindrance Aquinas observes which is also quoted and approved by the judicous Ames Aquin. ubi supra Ames ubi supra Magis animum movent ad delectationem quam ut per ea formetur interius bona dispositio they do rather stir up the mind to delight then frame it to a right disposition they raise natural rather then true spiritual joy And so that intelligent and learned Gentleman Sir Edwin Sandys observes concerning the Popish Worship that being not understood by the people it is not able to hold them with any spiritual content their Service being no other then as a Lamp put out which bringeth no Light at all to the understanding can neither bring any due warmth to the affections the one being inseparable from the other And were it not that their Musick Perfumes and rich Sights did hold the outward Senses with their natural delight surely it could not be but either abandoned for the fruitlesness or only upon fear and constraint frequented Sir E. S. of the State of Religion in the Western parts pag. 7 8. We see then that in the Judgments of all these learned men Musical instruments in the Worship of God tend rather to affect the Senses and tickle the Ear with natural and sensual delight then to edifie the Soul and raise the Heart unto any true spiritual delight and rejoycing in the Lord. And whether their witness be not true let the Scriptures of Truth judge For Experience must be brought to the Scripture as the Example to the Rule and if it swerve from that Rule it is but the corrupt experience of a deceived heart But that experience that Bellarmine alledgeth of Devotion raised by Musical instruments in the Worship of God is conrary to the Scriptures For it is an everlasting Scripture-truth and a Rule as sure as Mount Sion that the Inventions of men are sit for nothing but to deaden the heart and quench the affections but they will never raise them nor kindle one spark of any true spiritual affection in the Soul The graven Image is profitable for nothing Isai 44.10 In vain do they worship me teaching for Doctrines the Commandments of men Matth. 15.9 Hence when a blind Papist weeps over the Crucifix and his heart is melted into Tears he doth but bedabble it with carnal tears as some have well expressed it For what God hath not appointed he doth not he will not own and bless But this instrumental Musick in the Worship of God is an Invention of Man it is such an help to Devotion as God hath not appointed therefore it cannot raise the heart nor kindle one spark of true devotion and spiritual affection in the Soul So that the Assumption is utterly false 2. The Consequence also is false and vain For although there be a civil use of Musick for lawful delight to exhilerate and refresh the Spirits about which there is no controversie for I know none that questions it and that this use of it and refreshment by it ought to be improved to the Glory and Praise of God is a thing beyond all dispute yet this is no sufficient ground for the use of it in the Worship of God For all the lawful Enjoyments and Comforts and Contentments of this life are in this sense helps for the exhilarating of the Spirits to the Glory and Praise of God whatever ye do whether ye eat or drink do all to the Glory and Praise of God 1 Cor. 10.31 so when we rest and sleep a gracious Heart knows how to do every thing for this great end but doth it therefore follow that men may sleep at Church I hope not To see Boys and Girls playing in the streets of Jerusalem will doubtless much exhilerate and awaken the spirits of their godly Parents to praise God when that Promise shall be fulfilled Zech. 8.5 but doth it therefore follow that Boys may play at Church So here the application is easie And therefore Pareus having shewed that the end of Musical instruments is vel delectare vel excitare animum he thus preoccupates this Objection But it is a simple thing saith he for any man to think from this to defend the use of Organs in the Worship of God For the Soul is to be raised up to God and spiritual rejoycing in the Church and publick Assemblies not by Pipes Trumpets which God indulged of old to that stiff-necked people but by the preaching of the Word the singing of Psalms c. Hinc vero Organorum usum in Templis velle defendere ineptum est In Ecclesia enim excitandus est animus ad Deum laetitiam spiritualem non Tibiis Tubis Tympanis qaod veteri durae cervicis stupidae mentis populo Deus olim indulsit sed sacris Concionibus Psalmodiis Hymnis Those solemn Caveats therefore before-mentioned against the abuse of this Cathedral Musick are to as much purpose as the washing of a Blackamore to change his colour For who can bring a clean thing out of that which is unclean The thing it self being sinful and unlawful it is not capable of any Regulation but requires an utter Extirpation and rooting out Such Counsels as these against abuse of that