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
and pure their lives should be who live under the shining Rayes of the Gospel Such a life according to the word is more to be desired then (*) Psalm 19.10 much fine Gold The (i) Rev. 4.5 seven Lamps signifie the various gifts of the Spirit many are the Sevens in Scripture of which Cyprian (k) Cypr. adv Jud. pag. 265. speaks at large and so likewise the Account of this Number was of great value among the (l) Alexand. Tab. Hiae p. 13. 24 42. Heathen Ancients The trimming of the Lamps might hint the purity of Doctrine or the great care that Ministers should take in their Dispensation of the Word that it be not dim or fuliginous and dark men are led away by dark and smoaky preaching Snuffers Tongs say some (m) Ribera p. 136. did note Disputations Explications about the Word Nay the Snuffers must be of Gold to shew that those who correct and Discipline the Church in truth must be very pure and therefore those who reprove others must be pure and holy themselves There were ten Candlesticks wherein as to the number I cannot conceive any Pythagorean mysterie such as Plutarch explains by that Number as a Number of perfection in his (a) De Ei apud Delphos Morals and Meursius in his Denarius Pythagoricus But rather the multiplying of light and knowledge in the latter dayes which should not only cover the earth as waters do the Sea but as Lamps did fill the Sanctuary Here were ten times seven I will not say it hinted the 70 Disciples whom Christ sent forth by two and two It would be to draw nigh to a nicety but rather the fulnesse of Light and Grace in the Churches in Christ might be thereby denoted In the Porch The two Brazen Pillars IN ancient times Pillars were erected for the bounds of Countries as Hercules his Pillars one in Spain and another on the opposite shoar of Africa for the boundary of his Labours and Empire and so near the River Euphrates we read of Pillars set up for the limits of the Eastern part of the Roman Empire A custome likewise there was of setting up Pillars on the Tombs and other Monuments of famous Heroes as those of Trajan and Hadrian to remember their glory and honour to posterity In Temples the body of the building rested upon Pillars for security and firmity In warr when they erected Trophies they set up Pillars as Herodotus relates of Sesostris King of Egypt setting up some in Palestine Lib. 2. c. 106 Suidas relates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Pillar set up by Alexander in an Isle of the Indian Seas among the Brachmans Some Monuments of Alexander in India Pag. 121. lib 5. Ed. Hen. Step. 1575. Lib. 5. c. 9. Tab. 2 Asia Arrian calls His twelve Altars near the River Hypasis The like whereof if they be not mistaken for those of India are mentioned by Ptolomy to have been fixed by Alexander in the Asiatick Sarmatia and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pillars of Alexander in the Longitude of 80 Degrees and Latitude of 51 30. Nay that this was a frequent custome for limits is asserted by Strabo who mentions severall of the same kind lib. 3. pag. 171. in his discourse of Spain But to come nearer home The Seventy doe inscribe the 16th Psalm where the Hebrew hath Micktam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Erection of David's Golden Pillar upon the conquest of his enemies When therefore the People of God had their Territories most inlarged as in the daies of Solomon from the †1 King 4.21.24 2 Chr. 9.26 Deut. 1.7 River c. unto the border of Egypt even * Deut. 11.24 Josh 1.4 from the River Euphrates to the great Sea or the Mediterranean Now then when he built the Temple at such a time was it fit and proper to erect the Pillars as Monuments of God's praise in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Mountain of his chief City But why in the Temple To note that it was God that gave him the power and dominion over all those Nations and had fulfilled his promise made to Moses and to his people Israel But to what are these to be resembled under the Gospel Some would have the Apostles to be thereby signified as the Primipili and the Defensores fidei The first magnanimous assertors of the Faith of Christ They stood in the Porch or entrance of the Temple the Apostles lived in the beginning of the Church Gal. 2.9 Jer. 1.18 James Cephas and John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seemed to be Pillars in the Church and the Prophet Jeremy God promised to make as an Iron Pillar against Judah Ministers for their gifts and eminent site are Pillars Absalom 2 Sam. 18.18 being without Male Children erected himself a Pillar in the King's Dale to keep his name in remembrance Saul is mentioned to have made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hand 1 Sam. 15.12 the Vulg. fornicem triumphalem a triumphant Arch We translate it a Place and so the word being taken for monumental Trophy or Pillar is mentioned in Isaiah as a promise to such as please God that they shall have a Place and a name within his house Isa 56.5 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pillar erected for same To which possibly the Spirit of God may allude in some measure in the Reveâ—tions though both that and this may principally referr to Solomon's Temple Rev. 3.12 For he that overcometh shall be a Pillar in the Temple and shall go no more out as these did into Babylon Brazen Pillars may be broken in pieces but Saints as Sons shall abide in the House for ever Joh. 8.35 they shall endure against all weathers Every Saint is Monimentum aere perennius no eating showers no blustering winds Hor. Carm. l. 3. Od. 30. Psal 74.6 Jch. 10.28 29. nor length of years shall impair him Axes and Hammers may break down the carved work of the Temple but Saints are Pillars in the hand of Christ and of the Father no man can pluck them down Pillars are Emblems of permanency and stability of Ornament of Victory of strength and service patience fortitude and perseverance in all respects Saints are thereby set forth There were two Pillars in the Temple which some resemble to the two states of the Church of God Jewish and Christian I shall therein suspend The one signified present strength Boaz the other Jachin He will fortify the promise of the Gentiles They had no names written on them but were called onely by these names and so Rev. 3. The Saints shall be called by the name of God's strength Others understand thereby the two standing Ordinances Magistracy and Ministry or the two witnesses in allusion to Moses and Aaron Joshua and Eleazar Elijah and Elisha * Zech. 9. Zerubbabel and Jeshua and so in the Revelation-prophecies Christ sent out his
this pruritus novitatis an itching desire of venting new high-flown follies This disease proceeds (g) Medicinal exposit ex Hippoer Gal. c. p. 516. Edit H. Steph. 1564. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one hath noted out of Galen from a sharp corroding humor a thin â—erous matter not fit for nourishment If mens blood were sound and their digestive faculty good this Psora or scabbed-disease would not so importunately afflict them If the blood-royal of truth ran pure in such a one's veines he would not be so fouly corrupred with this itchy temper of error The last thing mentioned is perfection as to generation the Vulg. translate the text by herniosus the 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospel-Ministers are to be spiritually qualified for the bringing in Sons and Daughters to Christ Paul had his Children of the (a) Cor. 4.15 Corinthians Galathiaus John had his of the Asian (b) Gal. 4.19 1 Joh. 2.12 Churches That Christ may see of the (c) Isa 53. travel of his soul and be satisfied Let us all pray that quickening and enlivening virtue may never depart from the Gospel in England That Ministers may indeed be (d) 1 Pet. 1.3 Fathers in God and beget thousands to a lively hope of glory From all this preceeding discourse although spiritually to be interpreted in the main yet we cannot but deem it a most lovely and decent thing for Gospel-Ministers to have even bodily perfections especially such as may give a convenient capacity for the work of the Ministry as in the case of eye-sight without which many Church-matters cannot be well transacted Although its true the perfections of the soul are the main and principal qualifications of a Minister yet it were well it might not be said by any scoffing Ismael as was once of Socrates Anima praeconis Evangelici malò habitat But certainly greatly to blame are such Parents who will offer the (e) Mal. 1.8 blind and the lame of their Children to Gods Sanctuary The Person thus qualified with such external bodily perfections and descending from the loins of Aaron might be admitted into this sacred Colledge termed a Priest and put on the holy garments and officiate in the significant services of the Sanctuary of all which in their due place and order First I shall speak a word or two of the name the common Hebrew term is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cohen which some derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit and dispose and order viz. the rites and ceremonies of Sacrifice But as to the English term Priest which is derived from the Saxon word Priester and that from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter it signifies as to the origination of the word an Elder onely and in this sense Priest may be given as a denomination to a Gospel-Minister very honourably according to the new testament Style in many places as in the Acts of the Apostles where in one (b) Act. 20.17 verse the Ministers of the Church of Ephesus are called Elders and in another (c) V. 28. verse Overseers in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops there being it seems in the Primitive time several Bishops or Elders in one City and so at Philippi where the Apostle in the inscription of his Epistle dedicates it to the Saints (d) Phil. 1.1 Bishops and Deacons in that City and therefore our famous Dr. Whitaker concludes with the generality of the Divines of the reformed Religion in these words Calvinus nostrique omnes hanc Metropolitanorum Primatum hierarchiam non à Christo vel Apostolis institutam sed Ecclesiae authoritate introductam esse scribunt Calvin and all ours do write that this hierarchy of Metropolitans and Primates was not instituted by Christ or his Apostles but introduced by the authority of the Church And again out of Novellus (e) Dr. Whitaker Tom. 2. operum p. 525. Col. 2. Archiepiscopus authoritatem omnem non Divino sed Ecclesiastico jure tenet An Archbishop holds all his authority by Ecclesistical not by Divine right And (f) Ibid. p. 526. Col. 2. afterward clearing this out of Jerom that Bishops and Presbyters were the same in antient times he produces a testimony of that learned Father out of his (g) Ibid. p. 540. Col. 1. Comment upon Titus Noverint Episcopi se magis consuetudine quà m Dispositionis dominicae veritate presbyteris esse majores Let Bishops know saith Jerom that they are greater then presbyters by custome rather then the true institution of our Lord where he is shewing that the same person who is called an (h) Tom. 9. Fol. 153. b. Edit 1530. Lugd. Tit. 1.5 Elder in the 5th verse is termed a Bishop in the 7th So that Elder or Presbyter is the proper Scripture-name of a Gospel-Minister or else Bishop Overseer c. but by no meanes to be called Priest in any other sense then according to the origination of the word before spoken of For as the term Priest is now detorted from its primitive notation to signifie one that offers sacrifice So 't is a word of indignity scorn and contempt which wicked and profane spirits do cast upon the faithful Servants of Christ who disown any sacrifice under the new Testament save that one onely which our High Priest after the Order of Melchizedeck did offer up (a) Heb. 7.27 9 12 25 26 28 10 10. 1 Pet. 3.18 once for all Wherefore in the whole Testament for what ever yet I could observe we shall not find the Gospel-Ministers directly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sacrificing Priests but by other termes Although the Jews had one High Priest over all the rest yet it followes not that we must under the Gospel have such a one unlesse it be Christ himself who ever lives to make intercession for us But to discharge this point it is high time to proceed and not to suffer the Priests to stand so long unclothed and here I shall delay no longer by recital of various opinions concerning the differences of the garments wherewith the High Priest and his inferior attendants were adorned but speak to that in each particular Vestment In the first place we read of linnen Breeches which were common both to (b) Exod. 28.43 Levit. 6.10.16.4 Aaron the High-Priest and to his Sonnes the ordinary Priests They were made of (c) Exod. 39.28 fine twined linnen But why of linnen I shall not say for the same reason which (d) De Iside Osiride Tom. 1. Moral gr H. Steph. 80. p. 528. Plutarch mentions wherefore the Priests of Isis wore pure white linnen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the colour sake which the flower of flax doth put forth like the brightness of the Heaven compassing the world The true cause of all these things is saith he It is a wicked thing for that which is pure to be defiled by an impure as Plato speaketh
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
As we read that all the stones of the Temple were wrought with Iron tools by the Art of Masonry before they were brought and laid in order and coemented together in the walls of that sacred House In like manner the stones of the spiritual building are hewn and squared by the Preaching of the Law which as the Apostle tells us is a (a) Gal. 3.24 School-master unto Christ to fit and prepare us for the heavenly (b) 2 King 22.14 Colledge at the Temple If we shall accept it for a Type of heaven as sometimes it is then may we learn that as the Stones and Timber were compleatly fitted to fall into their several places without noise of Tools and Instruments even so in this life doth the Gospel-Ministery fit and prepare the Saints for that Celestial place (c) Rev. 21.4 where sorrow and crying shall be heard no more If we shall understand by the Temple the worship of the Gospel as Scripture doth frequently insinuate this preparative work for the Temple-buildings may possibly shadow forth and allude to the Spirit of Bondage preceding the spirit of Adoption For our blessed Saviour hath sent forth not only hewers with rough garments like John Baptist Elijah to prepare but some workmen of the temper and strain of Barnabas also like so many sons of consolation to strengthen and joyn the stones together in the spiritual building with the coement of Faith Love and Joy So that as the word of God is compared to an hammer by the Prophet (d) Ier. 23.29 Jeremy to break in pieces rugged hearts So likewise we find workmen at a gentle peaceable and quiet businesse laying Judgment to the (e) Isai 28.17 line and righteousnesse to the Plummet that the stones of the Temple may be said in an erect in an even and regular forme since we hear of the (f) Psal 19.4 line of the Apostles doctrine which is gone out through the whole World Fourthly As King Solomon did solemnly appoint in a set frame and orderly method the 24 courses of the Priests for their several services together with the duties of the Levites in their various Charge for a most noble end even to praise God and to Minister before the Priests accordingly as the (g) 2 Chron. 8.14 work of every day required instituting likewise the Porters according to their Courses to watch at every Gate so hath our blessed Lord and Saviour ordered by divine institution the several spiritual Ordinances in his Church According to which every Saint is appointed in his station to worship the Father in spirit and in truth seeing he is faithful in all his house beyond Moses the Law-giver of the antient Israelites Fifthly As King Solomon did in most stately and pompous manner performe the various rites of the dedication of this most famous and splendid Structure at Jerusalem Even so the blessed Lord of life and Saviour of the world ascending up on high (h) Psal 68.81 gave gifts unto men sending down his most holy spirit in the form (i) Act. 2.1 2 3. of Cloven tongues noting the variety of Languages wherewith they should be miraculously indued and the various Nations to which they should be sent as likewise under the shape repreentation of fire noting the fervency of zeal and the illumination of knowledge wherewith they should shine throughout the World at that time sitting upon the Apostles and Disciples assembled together in one place at Jerusalem By which plenary manifestation of the Spirit they were consecrated anointed and initiated into the several glorious Evangelical Offices to be then undertaken by them and discharged in the Primitive Church Sixthly and Lastly This glorious King conversed in this Stately and Famous House for many years together taking great delight in the Sacrifices and solemn worship of his God So doth the Lord Jesus the Pramer and builder of the spiritual Temple take wonderful solace in his Gospel-Church continually walking in the midst of his (k) Reu. 2.1 seven Golden Candlesticks Yet herein we must observe that though King Solomon declined in his latter dayes to shew that he was but a man although a most glorious and admirable Type of Jesus Christ Yet herein our blessed Lord as he did farre out-bid all other prefigurations of himself so also this personal Type of King Solomon in this particular that he never forsaketh the assemblies of his Saints but is alwayes (a) Mat. 18.20 in the midst of them For whom he once loveth (b) Ioh. 13.1 he loveth unto the end or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some expound it even to the death Nay continuing his love beyond the term and period of his meritorious passion he hath graciously promised to be (c) Mat. 28.20 with them alway even to the end of the World Hitherto let it suffice to have treated thus largely concerning the prefatory matters respecting the Time Place and Architect of the Temple Now I shall proceed to the main design in the 6 following Sections according to the method which I have before laid down not without most humble imploration of divine aid and assistance to be yeilded and afforded to me in the further prosecution of these abstruse and profound Mysteries craving moreover a gentle and favourable connivence and remission of my failings by all serene spirits who possibly may please to converse with these so rude and impolite discourses SECT I. Concerning the Mysteries af the Covered Temple and it s included Rooms AS to the management of this present Section I shall crave leave to treat in the first place of the Mystical significations of the Temple in general and afterward to descend to the most material particulars of the covered Building whereof it may be requisite to discourse more largely In general the holy Scriptures do frequently insinuate the Typification of three things by the Temple when taken in a more laxe and ample signification as for example Our blessed Lord himself personally considered Secondly the Church or body of Christ mystical And thirdly every Saint also in particular At least I hope it may be safely said that the sacred writings do in all these 3 respects frequently allude to the antient Temple of Solomon it being no unusual thing for the self same Type to hint at various Mysteries under the Gospel as may more amply and evidently appear out of the divine pages of Scripture by this ensuing discourse 1. Some would have the Temple in general to prefigure and Typifie the blessed body of our Lord and Saviour grounding their apprehension upon that famous place where our Lord speaking concerning the destruction of the Temple in three dayes is interpreted by the Evangelist John who was the beloved Disciple and lay in his bosome (d) Ioh. 2.19 21. to have meant it of his own body Upon which account Tertullian (e) Hieron in Script Ecclesiastic Edit Erasm Ludg. 1530. Tom. 1. p. 287. who lived under the
〈◊〉 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
(k) 1 Pet. 2.5 lively stones who like another Amphion doth by the pleasant harp of his Gospel-voice allure these spiritual stones unto the Building up of the walls of his Holy Sanctuary It is fabled as I remember by the Poets that the walls of antient Troy were built in stately manner by Apollo and Neptune with Sonorous or Ringing Marble The stones of the Sanctuary are situated in such excellent Method and Order that it is admirable for spiritual eyes to behold their lives do in harmonious anthems reply to God's precepts and their mouths break forth into singing to the glory of that God who (l) Psal 22.3 inhabits the praises of Israel Insomuch that his servants take pleasure in these stones of Zion and favour the very dust thereof such as God himself will build up and frame into a Holy Temple for his honour to dwell in Indeed by nature the (a) Lev. 24.40 c. Plague of Leprosy is spread over and hath eaten into all the stones of our Tabernacle but he purgeth and purifieth and cleanseth them by the blood of our High Priest that is sprinkled upon them By nature these stones are as hard and impenetrable as the (b) Zec. 7.12 very Adamant the hearts of men are as inflexible and unmalleable as the (c) Job 41.24 nether mil-stone yet out of such doth he raise up believing (d) Mat. 3.9 Children unto Abraham Many of these stones as well as the other materials of the Temple such as Firre Cedar and Gold are related to have bin fetcht from Tyre * 1 Kin. 5.14 15 17. Lebanon and Parvaim to signifie to us that the Lord Jesus should in Gospel times collect the members of his spiritual Church from the remotest Ilands and Kingdoms of the whole World All these precious and excellent stones that are thus fixed upon and joyned to Christ the prime Foundation by the Coement of Faith unto the Apostles doctrinal Foundations by the coement of obedience and one to another by love when once they are fitly set and compacted together by the line and plummet of the Word do hold communion one with another in the mystical body by (e) Jam. 5.16 mutual prayer (f) Heb. 3.13 exhortation (g) Gal. 6.1 2. meek reprehensions and bearing one anothers burthen and so do fulfil the Law of Christ and obey the new Commandement of Love whereas a stranger intermedles not with this their joy But whensoever it pleaseth the Author of Faith to hew some others and make them fit and square for this excellent Building this glorious Sanctuary hath divers doors prepared for the admission of such into their spiritual fellowship These Doors we read to have bin made of Firr Tree and hung upon posts of Olive Tree They were likewise curiously carved with Cherubims Palme-Trees and open flowers Some are pleased to apply these doors to Christ himself seeing our blessed Lord is recorded to liken himself to a (h) Joh. 10.7 9. Door by which the Sheep of his Pasture do enter in He indeed hath an authoritative commission from the Father to give unto the Elect an admission unto Holy communion with Himself Here though we will not exclude this allusive interpretation of a door hinted by our Lord himself yet may we safely apply the several ends for which doors are erected in a more general way unto the Sanctuary about which we are now treating The ordinary ends and uses of doors in Buildings are 1. To give admission to such whose propriety in the house doth challenge lodging and mansion within 2. To exclude all others who are strangers to the Family And 3. To preserve those persons and things in safety and security which are contained within the house In like manner the Church is compared to an (i) Can. 4.12 enclosed Garden a Fountain sealed as well for the secure habitation of Saints as for the unacquaintednesse of others with her state and condition (k) Isa 26.1 Salvation hath God appointed for Walls and Bulwarks to defend Her He hath strengthened (l) Psa 147.13 the bars of Her Gates and bMâ—essed her Children within her He hath also commanded her Gates sometimes to be opened (m) Isa 26.2 that the Righteous Nation which keepeth the truth may enter in These doors then may signifie the initiation of members into communion with the Church that are taken out of the World by the mighty Power of God upon their hearts together with the exclusion of such as are (n) Ep. 2 12. aliens from the Common-wealth of Israel and strangers from the Covenant of promise For there shall in no wise (o) Rev. 21.37 enter any thing that defileth or worketh abomination but such onely as are written in the Lamb's Book of Life For without are (p) Rev. 22.15 Dogs Sorcerers and the rest of the impure and wicked rabble of the World Violence shall not be heard in the Land of Immanuel but the Church shall call Her Walls Salvation and Her Gates (q) Isa 60.18 praise In ancient times the Lord is remembred to have come down in a (a) Exod. 33.9 cloudy Pillar at the door of the Tabernacle when he spake with Moses Aaron and Miriam and afterwards at another time in the same manifestation when he (b) Deut. 31.15 treated with Moses and Joshua In following Ages the Temple also was filled with the glorious (c) 1 Kin. 8.10 cloud of his presence As to the first we read that when ever the Children of Israël arose from their stations and travelled towards Canaan (d) Exod. 40.36 Num. 9.17 the cloud was taken up from off the Tabernacle Noting to us that when ever the Gospel-Church should take its progresse towards heaven under its spiritual Ordinances that the mystical cloud should be taken away then are we promised to behold with open face (e) 2 Cor. 3.18 and shall be changed into the same Image from glory to glory even as by the Spirit of the Lord. In respect to the latter the presence of God in the Temple we have a most excellent promise that (f) Isa 4.5 the Lord will create upon every dwelling place of Mount Zion and upon her Assemblies a Cloud and a Smoak by day and the shining of a flaming fire by night for upon all the Glory shall be a defence A Cloud to comfort his people and (g) Exod. 14.19 20. to obscure them from their Aegyptian Enemies a Pillar of flaming Fire to illuminate them in their way and to keep off the wild beasts of this world from them In which respect he hath promised to be a (h) Zec. 2.5 wall of Fire round about Jerusalem to protect and defend them Of old none but consecrated (i) Exod. 35.19 Priests might enter into this holy Sanctuary whereof we are now taking a View If the King himself presumed to enter he was (k) 2 Chr. 26.18 smitten with Leprosy Josephus in one place
bewails the sad and prostrate Sâ—ate of the Temple when Pompey and some of his crew entred those sacred Doors and cast their profane Glances upon those mysterious Ornaments my they were so bold as to enter also into the Holy of Holyes (l) Joseph de â—ell Judaic l. 1.6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place it was lawful for the High-Priest onely to be present But it may be observed that the affairs of that great Captain did afterward decline towards the evening of his former Splendor and the shadows of Envy and Opposition to lengthen upon him till at length the Sun of his Grandeur sate in the darkness of Egypt where (m) Plut. in Pomp. he was slain and all his Glory was entombed in Mount Casius in the South part of Syria as (n) Geogr. l. 16. p. 700. edit Casaub Strabo †Lib. 22. p. 422. Edit Lug. Bat. 1632. Mercellinus testifie Which if true 't is somewhat observable that he should be buried as a far off from his own Country so in the borders of that Land where he had committed so great an offence That profanation of the Temple was very great when Persons did enter those sacred walls beyond the Line of their function and therefore good Jeremy did sorely lament among other Outrages committed by Nebuchadnezzar's Army of old this particularly that the (o) Lam. 1.10 Heathen were entred into the Sanctuary of whom God had commanded that they should not come into the Congregation But now God hath consecrated to himself a whole (p) Exod. 19.6 Kingdom of Priests all the people of God under the Gospel being made a (q) 1 Pet. 2.5 9. royal Priest-hood are exalted into the State of Kings and Priests unto God to offer up spiritual Sacrifices acceptable to him by Jesus Christ Not but that still there remains even through the whole length and duration of the Gospel-Age a distinct ministerial Office residing in those who are regularly set apart unto that excellent function according to the appointment of the Spirit of God in the new Testament Their duty it is to attend upon the sacred work of dressing the Lamps of Knowledge of setting forth the Propitiation bread of Life and of offering up the Saints prayers in the Church of Christ Wherefore when the Saints in general are called by the honourable name of Priests we are in that appellation to reflect upon the great measure of Knowledge that in the latter daies is promised to (r) Isa 11.9 Hab. 2.14 cover the face of the Earth even as the waters do spread themselvs upon the Channels of the vast Ocean We may further thence likewise meditate upon that great and sweet Communion which shall then intercede between Ministers and People And lastly forasmuch as the Services of the Priests of old did shadow forth some spiritual things which every Child of God is to perform under the Gospel In that sense are all the Saints called Priests as such who are continually to offer up to God spiritual Sacrifices in the Temples of their own hearts whereof more with God's good leave may be spoken in the latter end of this present Chapter To proceed If then the Doors of the Sanctuary signified and held forth the admission of Saints into communion with Jesus Christ by his inward and effectual Call upon their hearts Give leave for resemblances in respect to the materials of the Doors themselvs and the Posts whereupon they turned the latter being made of Olive-wood the former of Firr The holy Scripture is pleased to set forth the Excellency of that fellowship which Saints enjoy with Christ in Ordinances by participating of the (a) Rom. 11.17 Fatnesse of the Olive-tree unto which they are united and the constancy of their perseverance by the ever-green fresh Verdancy of Christ's righteousnesse through whose Sap onely is the (b) Hos 14.8 fruit of Ephraim found when ingrafted into him by Faith Spiritual fruitfulnesse flowes from a principle contrary to the ordinary course of nature wherein the Cyon though it suck its Juyce and Nourishment from the Stock into which it is inserted yet as to the fruit it follows the kind of that Tree whence it was cut But here the case is altered for the fruit of Believers is found of the same nature with the Root from whence their Sap is communicated and according to the Stock into which they are ingrafted and implanted In this place I shall at present forbear to speak largely of the nature of the Firr and Olive Seeing the Materials and Ornaments of the Doors were coincident with those of the Sanctuary within where I shall more copiously enlarge when once we are entred into that most sacred and stately Palace In respect to the genuine explication of the many excellent Mysteries there layd up I shall conjoyn my ardent suit with holy David's unto the (c) Jam. 1.17 Father of Lights and the (d) Ps 31.5 God of Truth (e) Ps 43.3 O send out thy Light and thy truth let them lead me let them bring me to thy holy Hill and to thy Tabernacles Since then we have finisht our view of the out-walls and doors and have humbly implored a skilful and faithful Guide Let us be incouraged to enter with reverence this Holy place and take a strict notice of all the choise Ornaments within on both sides in the Floor Windows and stately Roof above Wherein I shall first speak apart of the Materials themselvs and after that endeavour with all sobriety to search out what Mysteryes whether Typical or by way of Allusion may be couched under them For as the Sanctuary the Type so the Church the Antitype is all (f) Psal 45.13 glorious within As to the ancient Type and its adornment we read of great provision made of fragrant (g) 1 Kin. 5.6 8 10. Cedar for boards to line the walls of this famous house within Planks of Fir to lay under the Cedar boards for the Floor wood of Olive for the Posts and Doors and all overlayd with choise Gold fastned with rivets or nailes of the same Metal adorned with precious Stones Sculptures of Cherubims Palm-trees and open-Flowers Of which to speak one word in generall If so be the faire Marble stones wherewith the sides of the Temple were built up to the Roof on the out-side have been truly applied unto the Saints or Members of the Mystical Church being called living stones by the Apostle Peter and resembled to those of the Temple in other places of the sacred writings penned since our Lord's Incarnation as being infallible guides in the Application of the dark Mysteries of the old Testament then what can we conceive by Analogy to be more properly esteemed as the true and genuine meaning of these rare and costly materials expended upon the inside of the Sanctuary than the various Ornaments of gifts and graces wherewith the Church of Christ
Long may he continue both fragrant and fruitfull in our Sanctuaries But to proceed All these curious Ornaments hitherto mentioned were overlaid with most precious Gold even the Gold of Ophir or (e) 2 Chr. 3.6 Parvaim differing names as (f) Ar. Mon. anti Judaic l. 1. c. 9. some conceive of the same place which is apprehended to be no other then the Country of Peru so called at this day in the American Continent a place very plentiful of Gold Now although the Assertors of this Opinion viz. that the ancient Ophir was the same place with the present Peru are without doubt greatly mistaken yet the Argument which some use against that assertion viz. that America was not discovered by the Ancients no not till the daies of Columbus as they conceit is as false For (g) Biblioth Hist l. 5. p. 207. Ed. Gr. H Steph. Diodorus Siculus acquaints us that the Phoenicians those most famous Sea-men of old times were by great storms driven off from the Coast of Africa farr to the Westward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many daies together and at last fell in with an Island as he terms it and as America is now almost fully discovered to be of great magnitude and vast Extent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying from Libya many daies sail toward the West which Story can be fixed upon no place in the World save America if the Relation of Diodorus had solid ground for its truth For the few Islands of the Atlantick vast Ocean called the Azores and some others are very inconsiderable in their Bulk Moreover this discovery of the Tyrians our Author doth insinuate to have been performed in very ancient times Concerning this place as some conceive Plato likewise doth treat in his (h) Pag. 24. To. 3. ed. H. Steph. 1578. Timaeus when he saies that beyond the Pillars of Hercules there was an Island in the Atlantick Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 larger then Africa and Asia put together and in more modern times but a good while before Columbus Madoc a Prince of the British blood had found it out Powels Hist Wales pag. 228. But whatever their actual discoveries were it is evident and clear that the Ancients were very skilful in the knowledge and praediction of Eclipses as is famously known concerning Thales Hipparchus Calippus and many others who could not be ignorant of the (a) Clavis Com. in cap. 1. Spher Johan de sacro Bosco p. 146. edit Lugd. 1618. Metam lib. 1. Fab. 1. roundnesse of the Earth it being demonstrable from the Moons Eclipse might thence inferr that there might very probably be other Lands on the other side the Globe within the bosome of the Atlantick Ocean to give a poize to the vast Continents of Europe Asia and Africa For as Ovid had observed possibly from the writings of some Mathematicians or some common stories then abroad in the World circumfuso pendebat in aëre Tellus Ponderibus librata suis That the Earth * Job 26.7 hung within the compassing air being equally poized with its own weight the opposite parts pressing towards the Center against each other Which is the Ground whereupon the (b) Of Languages p. 120 learned Breerwood doth most probably inferr that the Terra incognita or that part of the Earth as yet unknown to us lying toward the Antartick Pole doth equalize the whole Continent of these three parts of the Earth into which the ancient Geographers did divide it to counterpoize the great and vast tract of Land which is discovered in the North parts of the World even as far as 81. degrees by William Hudson an Englishman as Purchas relates in his Pilgrims Part. 3. pag. 464. and before that to 82 degrees of Latitude in a place which the (c) Bert. Ta. bul Geogra Contract Amsterdam 1616. p. 59. 62. Hollanders made to in the year 1596 if Bertius say true and called it Spitsberg from its craggy and mountainous inequality And lest any should object that possibly the Southern Seas might be shallower then ours it is answered by the experience of our own Mariners who have found it on the South of Africa and America to the contrary I am sensible how farr I have diverted from the businesse in hand upon the pleasantnesse of this Inquiry yet shall I crave pardon for one word or two more whereby I would shew that we may even out of Scripture gather something concerning the roundnesse of the Earth For at first the waters did cover the face of the Earth before ever the Mountains were weighed in scales and the Hills in a ballance which by the mighty power of God's word were taken out of the body of the Earth underneath the incircling Waters and laid on heaps by his admirable and infinite skill and power in such manner as to give an equal poize as well as to †Arias Mont. Anti. Judaic p. 13. yield deep and vast channels and caverns for the waters to subside and sink into which were also weighed by measure Job 28.2 He it is who measured the waters in the round (d) Isa 40.12 hollow of his hand So in the book of Job where we read He hath (e) Job 21.14 compassed the Waters with bounds the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His appointment or constitution as Arias translates hath he described with a Compass upon the face of the Waters and so to the same purpose the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He encircled the waters according to his appointment In like manner speaks the Spirit of God in the book of Proverbs that Christ the Wisdom of the Father was with him rejoycing alwaies before him when he set a (f) Pro. 8.27 Compasse upon the face of the Depth Whereby we learn that Solomon had probably some Knowledge of the circularity of the Earth and Water in one Globe That the Earth was sphaerical the Prophet (g) Isa 40.22 Isaiah seems to insinuate when he brings in the Majesty of God sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Globum Terrae Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventy on the Circle of the Earth Lastly that the Heaven which environs this Globe on all sides is also round Eliphaz the Temanite observes when he mentions God's walking upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circuit of the heavens So that although Scripture most frequently speaks according to the apprehension of the vulgar as in the Earth's station of the ends and sides of the Earth the Sun and Moon as being the two greatest lights the measure of the brazen Sea whereof before and in such like yet there are very excellent hints of true physical Notions in the sacred Leavs as in that of the (a) Ps 132.7 Jer. 10.13 51.16 Eccles 1.7 winds coming out of the Earth and the rivers proceeding from the Sea and many others So in this particular of the roundnesse of the Earth and Water in one body But to conclude with an
the New-Testament So much for the several stones with the engravings of the names of the Children of Israel according to their birth on the breast-plate of Judgment I shall now represent them in this following Scheme ××•×“× Sardius Reuben פטדה Topaz Simeon ברקת Emerald Levi The first Row × ×•×¤×š Carbuncle Judah ספיר Sapphire Dan ×™×”×œ×•× Diamond Napthali The second Row ×œ×©× Ligure Gad שבו Agate Asher ×חלמה Amethyst Issachar The third Row ישפה Beryl Zebulun ×©×•×”× Onyx Joseph תרשיש Jasper Benjamin The fourth Row Now it will not be amisse to see how variously the names of the Tribes are disposed in the reckonings of them up in several places of Scripture which I shall exhibit by the 12 first figures or Ziphres The first place after the narration of their births is that wherein we have recited their descent into (a) Gen. 46.8 Egypt and then they are reckoned thus 1.2 3 4 9 10 7 8 11 12 5 6. When in Egypt they are (b) Exod. 1.2 3 c. thus varied 1 2 3 4 9 10 12 5 6 7 8 11. In the blessing of their Father Jacob we find them (c) Gen. 49.3 c. thus disposed 1 2 3 4 10 9 5 7 8 6 11 12. After their Exodus or coming out of Egypt when God commanded the numbring of the Congregation of Israel we reade the heads of the tribes to be (d) Mum. 1.5 c. thus placed Levi being left out and the two sons of Joseph adopted in the room of their Father both which shall be noted with the figure 11 1 2 4 9 10 11 11 12 5 8 7 6. But the tribes themselves to be (e) Num. 1.20 c. thus set down with some variation 1. 2 7 4 9 10 11 11 12 5 8 6. When the orders of the Tribes in their Tents and encampings in the wildernesse are mentioned then are they placed in this (a) Num. 2.3 c. Method 4.9 10 1 2 7 11 11 12 4 8 6. When the Princes of the tribes presented their offerings at the dedication of the Tabernacle the series of their names (b) Num. 7.12 c. is managed in this order 4.9 10 1 2 7 11 11 12 5 8 6. according to the former When Moses sent persons of every tribe to search the Land of Canaan they are (c) Num. 13.4 c. recited in this manner 1.2 7 4 9 10 11 11 12 5 8 6. At another time when near their entrance into the Land of Canaan the sum of the Congregation being taken they are set in (d) Num. 26.5 this posture 1.2 7 4 9 10 11 11 12.5 8 6. When mention is made of their inheritance then some of them who dwelt on the East of Jordan were thus (e) Num. 32.33 placed 7.1 and half Manasseh the 11th and when the recital is made of them according to the division of the Land (f) Num. 34.19 thus 4.2 12 5 11 11 10 9 8 6. when they were to stand on mount Gerizim and Ebal to blesse and curse they were thus ranked 2.3 4 9 11 12 1 7 8 10 5 6. When Moses the servant of the Lord who was King in Jeshurun drew nigh to his dissolution he blessed the 12 Tribes of Israel in this (g) Deut. 33.6 c. Deut. 27.21 order 1.4 3 12 11 10 9 7 5 6 8. and leaves out Simeon wholly When Joshuah the Captain of the Lords Hosts settles the Tribes in their habitations they are computed after this order in several Chapters beginning at the (h) Josh 13. c. 13th and ending with the 19th of that Book 1.7 11 4 11 12 2 10 9 8 6 5. In the Book of Chronicles supposed by some to be written by Ezra the Scribe after the Captivity of Babylon when there was a Catalogue made of the Genealogies of the Israelites we find them first in general thus 1 Chron. 2.1 1 2 3 4 9 10 5.11 12 6 7 8. and then placed thus (k) 1 Chron. 4.1 c. 4.2 1 7 11 3 9 12 6 11 11 8. and there Dan is omitted In the dayes of David when the Rulers or Princes of the Tribes are mentioned they stand (l) 1 Chron. 27.16 thus 1.2 3 4 9 10 6 11 11 12 5. and there Gad is omitted The portions of the 12 Tribes in the visionary Land of the Prophet Ezekiel are recited (a) Ezek. 48.1 in this method 5.8 6 11 11 1 4 3 12 2 9 10 7. Further in the same (b) Ezek. 48.31 Chapter when the Gates of the City Jerusalem presented in that glorious vision to the same Prophet are recited according to the names of the Tribes of Israel they are thus ordered 1.4 3 11 12 5 2 10 7 8 6. When the sealed ones of all the Tribes of Israel are computed behold the (c) Rev. 7.5 method 4.1.7 8 6 11.2 3 9 10 11 12. Where 't is observable that there is no mention of Dan. The last place where they are marshalled is in the 21. of the Revelations without the annexion of names according to the 12 Stones in the Breast-plate but varying in order according to the good pleasure of the Spirit of God 1. The (d) Rev. 21.19 Jasper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which plainly presents Benjamin in the first place who was the last in the story of the Breast-plate To such dignity and honour doth God raise the lowest and meanest of his people some times (e) Mat. 9.30 Many that are last here below shall be first in the Kingdom of Heaven in the new Jerusalem When Christ (f) Psal 68.18 ascended up on high then we find little (g) Ver. 27. Benjamin with his Ruler mentioned in the first place before all others Some think because Paul the (h) 1 Cor. 15. â—0 chief Apostle was of this Tribe therefore is it first mentioned For as the names of the 12 Tribes were graven of old on the Breast plate so now the names of the 12 Apostles of the Lamb are graven on the 12 Foundations of the new Jerusalem 2. Sapphire for Dan the 5th 3. Calcedony a sort of Carbuncle for Iudah the 4th 4. Smaragd or Emerald for Levi the 3d. 5. Sardonyx being one kind of the Onyx for Joseph the 11th 6. Sardius for Reuben the first 7. Chrysolite which indeed is the name of any Stone that hath the mixture of a golden colour And forasmuch as some Adamants or Diamonds are somewhat tinctured with this colour and for that the adulteration of the Adamant is sometimes performed by the Chrysolite as Boetius (a) Boet. l. 2. cap. 1. p. 118. lin 1. notes it being a Stone of admirable hardnesse and seeing that all the other Stones in this Chapter seem aptly fitted to the several Tribes I shall till clearer light arise referre the Chrysolite to a kind of Adamant and set the name of Napthalâ— upon it which was ingraven of old on the 6th Stone of the Breast-plate 8.
of Judaea no other Country affording it besides as many Authors write the Prince of Oyles or Unguents as the name imports should be left out in this choise composition Wherefore some have apprehended it to be concluded in the first words for that which we translate Principal Spices the Hebrew terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshamim Rosh Aromata capitis the spices of the head that is the chief and most eminent But because these words seem to be onely general terms comprehensive of the particulars presently enumerated therefore others have thought that the Balsame is couched under the name of free and pure Mirrhe However it be this is evident that the choisest ingredients for such a composition are commanded by God wherewith the Priests were to be anointed But as to the spiritual signification of this Unction we have the guidance of the Holy Spirit him self to direct us who in the New Testament doth frequently intimate that the participation of his Gifts and Graces is thereby shadowed forth to us The High Priest upon the account of this legal Unction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Lev. 8.3 5. and by the Seventy in the 3d verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 5th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus the anointed clearly hinting to us our Gospel-High-Priest the Lord Jesus Christ the true Messiah or Anointed of the Father with the (a) Ps 45.7 Oyl of gladnesse above his fellowes which place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly and expresly applied unto our Lord and Saviour in the (b) Heb. 1.9 Epistle to the Hebrews The glorious Antitype of David being (c) Psal 89.20 anointed King as well as Priest of his Church The same person the Apostle Peter asserts to have been (d) Act. 10.38 anointed with the Holy Ghost and with power Nay all the people of God who are (e) Rev. 1.6 Priests and Kings unto God are (f) 2 Cor. 1.21 anointed with the same Spirit The ancient Unction was external (g) Ps 133.2 upon the head of Aaron and ran down upon the beard and went down to the skirts of his Garments The Gospel Unction is internal which we (h) 1 Joh. 2.20 27. have received from the holy One and abideth in us the same anointing teacheth us all things and is truth Precious and excellent were the mixtures of that ancient Oyl What particular Gifts or Graces each might signify I leave to others being certain of this that (i) Isa 11.2 the Spirit of the Lord did rest upon Christ the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowâ—edge and of the fear of the Lord and it is of this His (k) Joh. 1.16 fulnesse that we have received even Grace for Grace This Unction was administred by measure to Aaron in a certain weight of sweets and a Hin of Oyl Olive Exod. 30.24 Joh. 3.34 but God gave not the Spirit by measure unto Christ But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 And when all the Graces of the Spirit do hold communion together in a Saint's duty as the several Ingredients of this Unction in one composition then are duties most fragrant With this Unction were all the Vessels of the Sanctuary to be anointed to signify to us that all religious exercises and Ordinances under the Gospel are no further useful and beneficial then as they are perfumed with the secret and most precious operation of the Holy Spirit through whom we are made partakers of Christ's holinesse and have (l) Eph. 2.18 accesse with holy boldnesse to the Throne of Grace The last thing in the consecration of Priests was Sacrificing whereof may be read at large in the 8th Chapter of Leviticus The blood of the Sacrifice being sprinkled upon them To note that the Office Calling and Execution of the service of Gospel-Ministers are all sanctified by the blood of Christ The Lord Jesus died to purchase a Gospel-Ministry his precious blood consecrates and sets them apart to that excellent function Oh how dreadful a sin is it for vile wretches to trample upon and scorn that Office which was dedicated by the blood of Christ who when ascended up on high * Ps 68.18 received Gifts for men He gave not onely †Eph. 4.8 12. Apostles Prophets and Evangelists but Pastors and Teachers also for the perfecting of Saints for the work of the Ministry for the edifying of the body of Christ For how long time Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The Gospel-Ministry anointed by God and consecrated by the blood of Christ and receiving gifts by the benefit of Christ's ascension is we hence learn to continue till all the Members of Christ's mystical body are gathered into one which work will not be compleatly finished till the end of the world For some Saints shall remain alive at the second coming of our Lord 1 Thes 4.15 c. when he himself shall descend from heaven with a shout with the voice of the Archangel and with the Trump of God c. Then those which are alive and remain shall be caught up together c. in the Clouds to meet the Lord in the aire and so shall they ever be with the Lord who had promised at his ascension to be with his Ministers alwayes Mat. 28.20 even unto the end of the World The High-Priest among the Jews was consecrated with blood he needed Sacrifice for his sins but our High-Priest is holy harmlesse undefiled Heb. 7.26 Ver. 24. separate from sinners and made higher then the heavens he continueth for ever and hath an unchangeable Priest-hood He was without sin and therefore the Sacrifice of himself whereby he was consecrated to all his glorious Offices was to make entrance for others into the holiest by his blood in a new and living way which he hath consecrated for us Heb. 10.20 Joh. 17.19 Heb. 10.14 For their sakes he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate and sanctify himself that they might be sanctified through the Truth For by one Offering hath he perfected for ever them that are sanctified On this excellent subject I might enlarge amply but considering there are yet several things behind in the two last Sections of this Chapter which refer somewhat to this point I shall speak but a word or two of the other Temple-Officers and come to the close of this 4th Section Having spoken thus much concerning the Priests Let me in brief hint at the rest and I shall conclude They were the Levites and Nethinims whereof at large in the former story of the Temple The Levites according to four distinct charges were divided into Singers Porters Judges and Treasurers Here some might expect possibly that I should
burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon
the rivers of Babylon convert the songs of the Temple into bitter howlings Amos 8.3 and their Sacrifices into the bread of mourners Hos 94. Psal 137.1 2 Kin. 21.13 Hos 2.11 Mal. 2.3 and swell the rivers they sit by with floods of tears and weep unspeakably while they remember Zion Alas for Jerusalem the line of Samaria and the plummet of the house of Ahab is now stretched over that beautiful City God had now caused all her mirth to cease her Feast-days her New-Moons her Sabbaths and all her Solemn Feasts The dung of her Solemnities was now spread upon her face nay the very place where the Temple once stood in full beauty and glory was in the days of Jerom an eye witness after its last ruine Hieronym t. 5. in Isa 64. p 293. c. Job 30.31 Isa 27.9 Lam. 4.1 Mic. 3.12 Lam. 5.18 turned in sterquilininum urbis novae into the dunghil of the new city called Aeâ—ia Well may the harps of the Temple be now changed into mourning and the organ into the voyce of them that weep when the stones of the Altar become as vile as chalk stones that are beaten in sunder and the stones of the Sanctuary are poured out in the top of every street and the fine gold thereof become dim and the precious Sons of Zion esteemed as earthen pitchers Zion it self is plowed like a field Jerusalem laid on heaps and the Mountain of the House as the high places of the Forrest and the Foxes walk upon that mountain without controul Jer. 7.12 Wheâ—ce we learn That as God did to Shiloh so he dealt with his House at Jerusalem turning an Eden into a Desart a pleasant Land into an howling Wilderness causing stately Palaces to become a throne for bryars and nettles to triumph in Isa 13.21.34.14 15. and their sad ruinous heaps to be dens of Dragons for Iim and Ohim and the wilde Satyrs to dance their measures for the wickedness of them that dwelt therein Whereby let us be warned if we act over their sins lest God act over us their judgements If we shall abuse such places which our devout fore-fathers have erected by idolatry and Superstition to the high provocation of the pure eyes of Gods glory to jealousie against us certainly he will proceed yet further as he hath in some measure begun in his wrath Isa 64.11 to make even our Jerusalem become a desolation and our beautiful houses wherein we and our Fathers have praised him to be burnt with fire and all our pleasant things to be laid waste 'T is not outward glittering pomp that God looks at The hour is now come that neither in the Mountain of Samaria John 4. nor at Jerusalem will the Father be worshipped but those that now present their homage to him must perform it in Spirit and in truth For the Salvation of Israel hath long since appeared from Zion Psal 14.7 and hath abrogated all the ancient Ceremonies and God hath revealed himself in a spiritual way to such as have waited for the Consolation of Israel Luke 2.25 They must now expect a Temple not made with hands coming down from God out of Heaven which shall need no Golden Candlestick to enlighten it Rev. 21.23 no Sun or Moon to shine into it But the Glory of God and of the Lamb shall be the light thereof most radiantly beautiful is the place where his Honour dwelleth From out of whose Throne rivers of Water of Life Rev. 22.1 clear as Chrystall shall shall proceed for the true Worshippers that shall reign with him for ever to bathe themselves in being streams of inexpressible pleasure that flow at his right hand for evermore The Epilogue HAving now finish'd the main Design through the merciful conduct of Providence I might here add a discourse about the Visionary Temple described by the Prophet Ezekiel exhibited to him in a Divine extasie of spirit during the Babylonian captivity and take notice out of the most approved Writers how far the building of Zorobabel did square with it Sherringham Jom p. 102. and wherein it dissented and therein speak of the five memorable things wherein it fell short of the glory of Solomon's Temple viz. The Ark of the Propitiatory the Cherubims and the fire descending from heaven as at the Dedication in Solomons days The Oyl of Unction in the room thereof others place the presence of the holy Spirit speaking to the Prophets and the answer by Urim and Thummim I know that the Pseudo-Hegesippus relates concerning Pompey Hegesip l 1. c. 17. p. 42. c. Edit Colon. 1575. that when entering this second Temple he saw therein among other things the Tables of the Testament and the Cherubims standing upon the Mercy-seat But alas this story is built upon a very sandy foundation viz. that passage in the Author of the Macchabees that the Prophet Jeremiah should take with him the Tabernacle the Ark and the Altar of Incense and hide them in a Cave in Mount Horeb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Macchab. 2.7 Until the time that God shall gather together the congregation of his people and be merciful to them Against which Jewish fiction Pet. Galat. de Arcan Cathol Relig. l. 4. c 9. p. 211 Edit Franc. 1612. some of their own Rabbies have plainly declared in that they held the five afore-mentioned things to be utterly wanting in the second Temple as is attested out of their writings by Galatinus Nay Josephus an Author to be brought against the Jews without exception speaks plainly of it in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treating of that part of the Temple called the Oracle and by him in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innermost part of the house says it had nothing at all within it Yet there were many excellent and costly ornaments wherewith it was beautified in a marvellous manner As particularly it is related Jos. de Bell. Judaic sec Gr. l. 5. c. 14. secund Lat. Ruffin l. 6. c. 6. p. 918. A. 3 Esd 8.14 That Artaxerxes the Persian King gave all the gold and sllver which was found in Babylon to it A strange story if creditable but 't is found in an Apocryphal Writer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I might mention what gifts Alexander the great Ptolomy Philadelphus his son Evergetes did bestow upon that Temple or what was done by Antiochus the great or his son Seleucus Philopater by Simon the son of Ouias I might treat of the restauration of that Temple by Judas Macchabeus the valiant Captain of the Jews after the profanation of it by Antiochus Epiphanes or of what Helena the Queen of Adiabene did contribute Concerning all which things the Authors of the Apocrypha and Josephus in many places speak amply with high commendations I might lastly if I would follow Josephus tell great stories of the building of a Temple from the very foundations by K. Herod in the space