(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
vast Ocean of Learning perceive their own knowledg to be equally boundless with the natures of things which have no shoars now in our lapsed estate to terminate the Intellectual vision and therefore usually of all others are the most modest and sparing in their censures when as mean spirits that sit in little Cock-boats upon narrow Rivers can easily spy Banks on both sides on the right hand of spiritual mysteries and on the left of humane Learning being generally most confident of their own attainments and like shallow Brooks make the greatest pratling Noble minds that can engrave an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the golden Ring of Sciences are usually of the calm and milde temper of Archimedes 'T is for Doggs to bark and Swine to mire it when as generous spirits well ballanced in their Morals can trample upon aspersions as low things and count it a matter below a Heathen to return them But hoping that the excellency of the Sacred Mysteries lodged within these Palaces will attract all sober persons possessed with a serious frame of spirit to take delight in waiting at the posts of Wisdom and beholding the beauty of the King of Saints when held in his galleries while the Spikenard sendeth forth the smell thereof 2 Chro. 7.2 For such I desire to pray most ardently That as the glory of the Lord did in ancient times fill the Temple at its Dedication so the same Divine presence may constantly reside in the Temples of their hearts and give them radiant conceptions of these Divine Mysteries in the enjoyment of Gospel Ordinances where his Majesty holds sweet Communion with his people There was of old a Wall of separation intercepting between the soul and God but now through the blood of that glorious Sacrifice offered up once for all there is a way paved for us into the Holy of Holies A vail of Ceremonies once darkned the glorious light of Free Grace Cant. 2.9 but now 't is rent in sunder Christ of old stood behinde the Wall he look't through a window of the Temple and the Lattices of ancient Rites but now he sheweth his face more fully and more gloriously Then was the night of Ceremonies and Shaddows but now 't is spent Rom. 13.1 nay the dawning of the day hath opened its ruddy Countenance in a full view of Grace Erasm in Jerom. Tom 1. p. 35 The Sun of the Gospel hath long stood still in the Meridian on this famous day of our glorious Joshua who hath led his Church into the Land of Canaan and the Lord grant it may never go down till all his enemies are made his foot stool Of the old Temple we may say as our blessed Lord to his Disciples when viewing the stately stones thereof Arise Let us go hence for a greater person then Solomon is here a more glorious Temple is now made manifest coming down from God out of Heaven THE TEMPLE OF Solomon CHAP. I. The first Chapter containes the Proem or Porch to the main Body of this Treatise Wherein are exposed to view the famous Preparations for the Structure of Solomon's Temple DAvid being anointed King by Samuel the Prophet at Bethlehem and therefore secretly maligned and afterwards openly prosecuted by Saul fled in the time of his distress to the Prophet of God dwelling then at Najoth in Ramah and privately resided with him Sanctified afflictions 1 Sam. 19 18. enhance Spiritual Devotion which being managed by a divine and a holy Prophet many times produce according to the person's quality noble and heroick designs for the glory of God such a one probably suggested by Samuel was this Whereupon they consulted together at Najoth that when David came to the Kingdom he should remember his Vow in distress to build or at least to prepare all materials for the erecting of a glorious Temple for Gods name in the City of Jerusalem We find these good men laying heads and hearts close together in the contrivement of all things even to the very Porters that were to watch in the gates of the Temple and reckoning them up by their Genealogy in their several Villages 1 Chron. 9.22 To this Building we read that Samuel afterwards was a principal Benefactor and set down by name in the first Book of Chronicles Chap. 26 2â— Nay we find Saul the son of Kish not wanting in dedicating some Treasures to this house of God After them mention is made of Abner the Son of Ner the Captain of King Sauâ—'s Host and Joab the Son of Zerviah Captain of King David's Hosts good patterns for Souldiers nay the chief of the Fathers also and the Captains of thousands and hundreds all dedicating some of their spoils won in Battails to maintain the house of the Lord. But above all King David bears away the Crown in this sacred business bestowing vast and honourable gifts towards its lustre and beauty What this King did the Scripture doth largely enumerate and God most kindly and favourably accept 2 Sam. 24 24· 1. The first and main thing he did yea the groundwork of all was the Purchase of the place being the Lands and Possessions of Araunah the Jebusite at the particular direction of God himself by the mouth of the Prophet Gad. Happy that threshing-floor that was turned into an Altar to dedicate First-fruits to God Happy that Husbandman whose common field was turned into holy Inclosure and happy those Oxen that worn out in honest labour do at last dye Martyrs in holy flames and happy that Jebusite that 's converted into a true Israelite O happy that Mountain that once being a Fortress of the Lame and Blind Idols of the Pagan Canaanites shall become the Temple and Palace-Royal of Jehovah Jiereh 2 Sam. 5.6 8. the living and the seeing God Gen. 22.14 Isa 2.4 Mic. 4.3 2 Sam. 24.22 Those times are pronounced blessed when Swords shall be beaten into Plough-shares and Spears anvilled into Pruning-hooks But more happy sure are these when Plough-shares shall be turned into Fire-pans Pruning-hooks into Censers when Plough-boot and Cart-boot shal be consecrated Wood to burn upon Gods Holy Altar But did David serve God with that which cost him nothing No sure He paid a sufficient price even fifty shekels of silver which together with the succeeding sums that I may reduce to our English value it 's necessary to preface in a few words concerning the Hebrew Coins and their Divisions In brief then 20. Gerahs make a shekel 60 shekels one maneh or pound 50 manehs or 3000 shekels one Talent one hundred drams or Adarconims are equivalent to 60 shekels or one maneh or pound if you compare 1 Kin. 10.17 and 2 Chron. 9.16 together As to the shekel I 'le speak a little both to its figure and value and first as to the figure the chief face of it had inscribed about the Pot of Manna these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekel of Israel The second or reverse had Aaron's
forth Forasmuch as we read often in Scripture of Men noted by Plants and Trees as judicious (b) Comm. in Esa 53. fol. p. 808. Rivet and others have observed The Parable of Jotham in the Ninth of Judges and the (c) 2 Kin. 14.9 Message of Jehoash King of Israel to Amaziah King of Judah with many other places in the Canticles and the Prophets do evidence it Wherefore learned (d) Jerom. Tom. 5. p. 277. edit Erasm Lugd. 1530. Jerom compares Cyprian and Hilary and other Holy men in the Church to Cedars and Firr-Trees in his Comment on that place of the Prophet Esay where there is a famous Prophecy that in the latter daies the Glory of (e) Isa 60.13 Lebanon should come to the Church the Firr-Tree and others to beautify the place of his Sanctuary The Beams whereof were to be laid with (f) Can. 1.17 Cedar and its Rafters with Fir. Nay further it 's a very common resemblance which both ancient and modern Interpreters glance upon That as the twelve Wells of water at Elim hinted at the twelve Apostles So the seventy (g) Exod. 15.27 Palm-Trees at the seventy Disciples But seeing the several Trees forementioned as to their Sanctuary-Use were imployed for inward Ornaments of the House and annexed to the stones of the Temple which signified the living stones of Saints in the language of holy Peter I shall crave leave to apply them rather to the inward Graces and Vertues of the Saints wherewith they are adorned in the sight of God and Man then to the persons themselvs In which respect the extraordinary greatnesse of their body and admirable strength might possibly reflect upon the (h) Dr. Edw. Reynolds on Hos 14. Ser. 5. p. 38. stability and firmnesse of the Church The constant Verdancy of their ever-green Leavs might denote the duration of the Church in spiritual prosperity notwithstanding all its storms and yielding heavenly refuge and shadow to such as lye under her branches For the Righteous shall be like a Tree whose leaf shall never (i) Ps 1.3 wither Their great procerity and tallnesse especially in the Cedar and Firr might be a resemblance of the growth of the Church and its approximation to heaven Their resinous or unctuo us qualities resisting Putrefaction might hint forth the constancy of the Church and perseverance in Grace against all her inward corruptions and defilements Their fragrancy the excellent savour of holinesse and of the evangelical good works of Saints who shall (k) Psal 92.12 grow like the Cedar and their (l) Hos 14.7 smell shall be like unto Lebanon Those that be planted in the house of the Lord shall flourish in the Courts of our God The Palm-Trees wherewith the Sanctuary was every where adorned as being carved between the Cherubims on the Doors and Wals of the House and curiously wrought upon the Veil were an excellent Emblem of the flourishing and conquering condition of the Church notwithstanding the sorest pressures of her enemies Her constant Motto in all Ages having been that of the Palm Depressa resurgo The Church is expresly (m) Cant. 7.8 See Ainsw in loc compared to this Tree in the Song of Solomon in whose branches the Lord Jesus takes great delight Possibly the Psalmist might reflect upon the Palm-Trees in the Sanctuary when he brings forth that excellent promise that the righteous shall flourish like the (a) Ps 92.12 Palm especially since he mentions their being planted in the house of God and bringing forth fruit in their old Age where they shall prove fat and flourishing That this Tree was used as the Embleme of Recovery o◠of trouble in ancient times seems probable by that speech of Job who foreseeing by a divine ray his future rising out of the dust of Affliction prophecyes of himself that he should multiply his daies (b) Job 29.18 as the Sand saith our Translation but as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Seventy translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vulgar Latine Palma and by sundry learned Lexicographers is turned by the Palm which the following words seem much to favour seeing the Metaphor of a Tree is so clearly insisted upon in the succeeding verse when he tells us that his Root was spread by the waters and the dew lay all night upon his branch So that the restauration of Job to his former splendid condition after he had been long prest under the weight of sorrow and calamity seems to be fitly resembled by the Palm-Tree's rising up to its former erect posture after depression As it was with Job so it falls out with many a Saint nay the whole Church of Christ in general though for a while it may lye under heavy pressures yet at length it shall spread most gloriously and triumph with greater lustre Wherefore when Christ the King of his Church was riding in solemn procession towards Jerusalem the people cut down (c) Joh. 12.13 Mat. 21.8 branches of Palm-Trees and cast them in the high-way where he was to ride whence might be raised a most happy presage from the constant and received Hieroglyphick of the Palm-Tree that though his Kingdome was but small and obscure opposed depressed and injured at first yet at length it should recover most gloriously and fill the whole Earth with its fruitful branches We read that the Children of Israel when celebrating the feast of Tabernacles were commanded to make their Booths (d) Lev. 23.40 of boughs of Palm-Trees as well as others For as the feast was to commemorate their dwelling in Booths in the Wildernesse after their delivery out of Aegypt So the branches of these Trees might as in a Mirrour give them the reflection of a great Mercy after deep misery and bondage in the Land of Ham. But to conclude Neither was the Palm a token of Victory among the Heathens onely but also in sacred Scripture where we may read of the holy Martyrs triumphing in heaven with branches of (e) Rev. 7.9 Palms in their holy and victorious hands In the last place for the Olive Tree we read that the door-posts of the Sanctuary were made thereof whereby might be shadowed forth that heavenly peace which Saints enjoy when they are admitted through the doors of Ordinances into communion with God O! then their Souls shall be abundantly satisfied with the (f) Ps 36.8 fatnesse of his House Ordinances do most exceedingly raise and ennoble the Spirit of God's people when those golden Pipes do convey the Oyl of Grace and Life from above into their thirsting breasts When they are inwardly (g) 1 Joh. 2.27 anointed with that heavenly Oyl Olive of the Spirit of Grace which should teach them all things The Disciples had a promise on the Mount of Olives where the door of heaven was opened for the reception of our Lord into Glory that they should receive power after the (h) Act. 1.8 Holy Ghost was come
v. 10. 1 Kin. 6.23 v. 28. 2 Chron. 3.11 12 13. two other Cherubims standing on the Ground made as we read it of Image-work The material was of Olive-Tree and overlaid with Gold Each Wing of each Cherubim was five Cubits long All four Wings being extended to the length of Twenty Cubits viz. the whole breadth of the Oracle The two inward a Wings touched each other and the two ends of the outward Wings touched the Wall of the House The height of each of Solomon's was Ten Cubits a piece under whose two inward Wings stood Moses his Ark and Cherubims These four Cherubims are likened in Scripture to a Chariot of four Wheels whereon the Divine Majesty did sit and utter his infallible Oracles 1 Chron. 28.18 Psal 99.1 and are called therefore the Chariot of the Cherubims though some think each of these greater Cherubims stood upon a Chariot and therefore called so But the Text doth clearly speak out that they stood on their feet 2 Chron. 3.13 which is conceived to be meant not onely of their Erect Posture 2 Chron. 5.7 but also of their Situation upon the Golden-Floor whereas the other two stood on the Ark. Besides the Ark and these its Appurtenances there seems by the Epistle to the Hebrews that within this most Holy Place was laid the Pot of Manna and Aaron's Rod that budded Heb. 9.4 Numb 17.10 For so that there may be a clear Reconcilement of Scripture we must understand the Author of that Epistle by the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Reference to the Oracle or Holyest of all mentioned in the third Verse and not the Ark which relation of a Pronoun to a remote Antecedent is not altogether unusual amongst even some Learned Authors There be some that think possibly they were in the Ark till Solomon's time and then by Divine Appointment laid in some other place For why should Scripture say expresly in two places they were not in the Ark seeming thereby to imply some change 1 King 8.9 2 Chr. 5.10 as to this particular which if so then the Epistle to the Hebrews speaking of Moses's Tabernacle may consist more Grammatically with it self and other Scriptures if this may be the true mind of the Spirit The Golden Censer of Aaron also was laid up in some place near the Ark for which the fore-cited Text is as clear as for the other We read also of five Golden Emerods and five Golden Mice dedicated by the Lords of the Philistims unto God when they were smitten for their sin which were put up into a Coffer and sent with the Ark as a Memorial of God's Vengeance and of their Deliverance But whether they were conveyed into the Holyest Place with the Ark and reserved unto Solomon's Temple is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore we must leave it for a clearer Discovery In the time of Moses there was also the Book of the Law called by some the Deuteronomion laid on the side of the Ark But whether or no it was placed there in Solomon's dayes we do not read yet we find in Josiah's Reign when the Temple was purged the Book of the Law was found in the Temple by Hilkiah the Priest though no express mention be made of the Oracle Of the Vessels and Vtensils in the Sanctuary or Holy Place WE shall dispose these in the same order that the Scripture mentions them that is First the Altar of Incense Then the Tables and the Candlesticks as may be seen 1 King 7.48 49. and 2 Chron. 4.19 20. The Altar of Incense As to the Golden Altar of Incense it 's first requisite to clear it up that it was placed in the Sanctuary without the Oracle and its Vail In Moses his Tabernacle it 's clear that it had stood without the Vail For Moses having placed the Ark lets down the Vail and then places the Table Northward the Candlestick Southward and this Altar before the Vail Exod. 40 3 21 23 26. that is at the upper end of this Room just in the middle before the Vail But a clear Inference we have out of Leviticus where upon the Expiation Day the High-Priest was to take a Censer full of Burning-Coals of Fire from off the Altar before the Lord and his hands full of sweet Incense beaten small and bring it within the Vail Lev. 16.12 If the Altar stood within the Vail then it were absurd to say thus that Aaron took a Censer of Coals from off the Altar within the Vail and brought it within the Vail But when as its Position was without it 's properly said that with these prepared things he went from the Altar into the Oracle within the Vail to burn sweet Odours Again the Text says that after the High-Priest had done sprinkling the Mercy Seat with the blood of the Bullock and the Goat 7 times that he shall go out unto the Altar that is before the Lord and put blood upon its Horns and sprinkle it 7 times If so be then Aaron must go one of the most Holy Place before he can come to this Altar It 's evident Lev. 16.18 that the Altar did not stand within the Vail Thus much I desired to add to that common and urgent Argument of the daily burning of Incense by every inferiour Priest in his course upon this Altar who could not have admission within the Oracle being open onely once a year and to the High-Priest onely on the solemn day of Expiation For so we find the High-Priest and eighty inferiour Priests with King Uzziah at this Incense-Altar who durst not go into the Oracle 2 Chron. 26.17 Now that Solomon's Altar was placed also in the Holy Place appears by the Text alleadged which says it was situate by the Oracle implying that it was not within it 1 King 6.22 There is nothing worth answering that I know of which can be opposed but that foresaid place of the Apostle where it 's said Heb. 9.4 concerning the Golden Censer that it was in the most Holy Place To which I say either it is to be understood of that Censer that was thus brought into this Oracle within the Vail once a year by the High-Priest and so may be truly said to be in the Oracle though not constantly yet at solemn times or else we must think of some other Interpretation For whereas this may be conceived by some but an evasion because the Apostle seems by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to note a Temporary but constant possession not onely ad usum but ad situm for that the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse is spoken of the Pot of Manna which who knows not but continued many 100 years within the Pot. There be some therefore would expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Altar of Incense it self But are forced to do violence to the word For in all the Septuagint Bible
of the brazen Altar of the true God and sacrificeth his Peace-and Thank-offerings thereon commanding Judah to serve the Lord God of Israël who having reigned fifty five years slept with his Fathers and was buried in his own House in the Garden of Uzzah 2 Kin. 21.18 A. M. 3361 Amon the 15th King At twenty two years of Age began Amon to reigne in Judah and walked in the wicked steps of the first years of his Father sacrificing to all the carved Images made by him 2 Kin. 21.21 2 Chr. 33.12 disgracing what in him lay the Temple-worship But following him not in Repentance and godly Sorrow For he trespassed yet more and more till he was slain by the conspiracy of his own Servants in his own house having reigned but two years only His life when young being preserved only as may seem for the sake of Iosiah in his Loines and his Dominion to that end that his godly Son might be fostered for a while who was after to succeed him God many times would thunder out his Iudgments against the Sons of Belial were it not for some of his elect that shall flow from them as far as we may with all humility and reverence give conjecture concerning the deeps of divine providence in his dispensations throughout the world A.M. 3363 Iosiah the 16th King Now enters at 8 years of Age into the Kingly Throne the holiest Reformer that ever wore the Crown of Judah The Greeness of his years set a verdant lustre upon his actions like a stately Emerald incircling his Temples For having attained but sixteen years of his life he began to seek after the God of his Father David and at twenty years old he becomes mighty in zeal for the House of his God 2 Chr. 34.3 the Groves he cut down the Altars of Baallm he brake in pieces the Images both carved and molten he stampt to dust and strowed the powder on the Sacrificers Graves he burnt the Bones of the idolatrous Priests upon their prophane Altars and knockt the Altars themselvs in pieces with Mattocks not only in Judah but in Ephraim and Manasseh also even to Naphthali round about In the eighteenth year of his Reign Ver. 7 8. when he had purged the land and returned to Ierusalem he commands some of his chief Officers to summe up the mony brought into the Temple 2 Kin. 23.3 4 5. c. 2 Chr. 35.3 causes Carpenters and Masons to be hired Timber and hewen Stone to be provided and places the Ark again in the most holy place which it seems was removed by Manasseh Meanwhile the Book of the Law being found by Hilkiah the Priest was brought to the King read by Shaphan wept over by Iosiah and a message by him sent to the Prophetess who answered him with a returne of peace because of the tender meltings of his Heart under the denunciation of judgment The Reparations of the House being finished and the Book being carried up into the Temple of the Lord the King himself read it in the ears of the Elders of Judah and all the People and standing by the royall Pillar in the wonted place entred into Covenant with God and caused them all to stand to it After this he commands the High-Priest and his inferior Ministers to bring forth out of the Temple all the Vessels of Baal of his Grove and the Host of Heaven to the Brook burning and stamping them to dust and laid the dust on the Graves of the Children of the People 2 Kin. â—3 7 He proceeds further to break down the Houses of the Sedomites neer the House of the Lord that is possibly of those who were the Officers of the shamefull and bestiall priapeian Ceremonies of Baalphegor not fit to be uttered For as common Idolatry is called Whoredome in Scripture so this abominable Idolatry is probably called by the name of Sodomy For the Text saies that Women did in those Houses weave Hangings for that Grove viz. of Baal that was cast out of the House of God being probably an artificiall imitation of the Idol-Temple of Baal Ver. 6. with a Grove of Trees about it in some solid mettal or stone placed within those sacred Walls He defiles also all the High-places where the Priests had burnt Incense from Gebah to Beersheba together with Tophet in the Valley of Hinnom where the Children were fried in that hellish fire to Mâ—lech Whence it is Chietomaei Graecobarb N. T. p. 54. 2 Kin. 23.11 that the new Testament assumes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shadow forth the intolerable Torments of the bottomless lake of God's aeternal Judgment He took away the Horses of the Sun also and burnt their Chariots with fire which were dedicated by the Princes of Judah to the Prince amongst the Stars of Heaven which had been placed at the entring into the House of God The Altars likewise on the top of the Upper Chamber of Ahaz were dasht in pieces and those of Manasseh in both the Courts of the House were broken down and their dust cast into Kidron The High-places of Solomon together with their Altars and Groves built for Ashtoreth Chemosh and Milcom on the side of Mount Olivet Ver. 13. were utterly ruined and overthrown and their places defiled being filled with the Bones of men Neither did he forget the Altar and High-place at Bethel erected by Jeroboam that great sinner of Israël The Bones also taken out of the Sepulchres in that Mount whereon Bethel was built he burnt on those Altars and polluted their imagined sanctity Thus he did in the other Cities of Samaria slaying the Priests and burning their bones upon their Altars and returned to Jerusalem 2 Kin. 23.23 2 Ch. 34. c. At last he celebrates the Passover on the fourteenth day of the first Month in this eighteenth year of his Reign in most solemn and magnificent manner the like having not been performed since Samuel and the daies of the Judges nor in the time of any of the Kings of Judah or Israël To which purpose the King bestowed on the people thirty thousand Lambs and Kids and three thou and Bullocks out of his own substance the Princes also bestowed 2600 small Cattell and three hundred Oxen. The whole number of Sacrifices being 35900 for the service of the Temple Which was so punctually and strictly managed according to the Law of Moses that like him there was no King before him nor after him rose any King like him 2 Kin. 23.25 that turned to the Lord with all his Hâ—art with all his Soul and with all his Might Yet nothwithstanding after all this saith the holy Spirit the Lord turned not from the fierceness of his great wrath kindled against Judah for the high provocations of Manasseh and his other Predecessours But Josiah was in this point happy that he saw not the ruine of his Kingdome but died in peace according to the Prophecy of Huldah of
to the true figure of his face and the exact proportion of his limbs but also the bulk crassitude and dimensions of every member In such a manner doth the Gospel expresse the Lord Jesus to his beloved Church even like a picture drawn to the life like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or looking glasse like an Image perfectly suited and symmetrically correspondent to its lively prototype Insomuch that when the day break of the Gospel began to appear then did the ancient Jewish (i) Cant. 2.17 4 6. shadows flee away as the Spouse doth joyfully expresse it at the approach of her endeared Lord and Saviour While the Church of God was confined to families she walked in the light of the seven Starrs only I mean the 7 precepts commonly so called of Noah and now and then enjoyed some created Starrs of revealed promises concerning the Messiah But when increased to the dimensions of a Nation she was a little more illuminated with the Jewish Moons At length the glorious light of heaven the Lord our righteousnesse did arise with healing under his wings and shined over the walls of Bethlehem irradiating the people of Jewry who before sate in (a) Luke 1.79 Mat. 4.16 darknesse and the Gentiles a farre off that walked in the shadow of death Who now do with open face behold as in a (b) 2 Cor. 3.18 glasse the glory of the Lord and are become the (c) 2 Cor. 3.3 Epistle of Christ written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depicted by the spirit of the living God in the fleshy Tables of the heart Nay in a word they do bear or set forth in open view the very (d) 1 Cor. 15.49 image of the heavenly Adam The period of all the ancient Ceremonies being fixed by our Lord upon the Crosse when he said (e) joh 19.30 IT IS FINISHED They were intombed in his grave and the seal of the best (f) Act. 15.24 council that ever was impressed upon the stone which was laid on the mouth of the Sepulchre and afterwards confirmed by the (g) Tertullian Contr. Indaeos Tom. 1. Origen Cont. Cels Cantabr p. 261. Cyprian Contra Indaeos ad Quirin p. 29. Edit Bas 1530 c. ancient Fathers and all the Christian worthies of the Church in their several generations By these and many other testimonies the grounds of our former assertion may be evidently perceived viz. That Gospel truths were of old typified by the Jewish Ceremonies Concerning the divine meaning whereof I shall endeavour to inquire with all sobriety according to these succeeding Rules or Canons which contain the second thing proposed for our discourse by way of introduction to the main design The hints of some things therein contained I do thankfully acknowledge as insinuated by the learned Placeus in the fore-touched place The first rule then for the finding out the nature of Types or for the Examination of such as are generally supposed to be so is this That when Scripture it self doth expresly pronounce and consequently determine such a person or thing under the old Law to be a Type signe or shadow of some Gospel-truth Then are we safe and free from error and may proceed with comfort in our way towards the Temple having the unâ—rring conduct of the holy Spirit Secondly when any person or matter in the old Testament is accommodated to some spiritual subject in way of strong allusion by the pen-men of the new Testament then may we safely conclude especially if the allusion be frequent that there was something Typically designed in that thing by the spirit of God in the old Testament although the Scripture do not in so many terms or words set down that this of the Gospel is the antitype of the other in the Law Thirdly when there can be none or small satisfaction given in point of reason for the exhibition of or the narration had concerning such or such a piece under the old Testament but what may be more clearly evinced and deduced from the Mystical signification of its Typical nature in Relation to an Evangelical object which being once hinted the understanding of a sober inquirer begins to have bright satisfactory apprehensions concerning the intendment of such a relation and the truth laid up in it Then may such a thing strengthened with such good probability I hope without any necessity of a censure be construed under the nature and notion of a Type Fourthly when there proves some admirable Analogy or Proportion either Moral Historical Physical or Theological interceding betwixt two things deeply suspected by the generality of the Learned and Holy all along since the time of Christ to have a mutual relation of Typical concernment between them one whereof is mentioned in the old the other in the new Testament with some light glance toward that in the old I hope we may then also so it be with due moderation not fearing rigid asterisms in the margin give to such an ancient person or thing the name of a Type especially since grave and sober men in several ages have cast in their concurrent testimony into that interpretation Fifthly When there is some excellent attribute ascribed to a person or matter under the old Law which according to the meer history or bare letter of its relation cannot either natively or tropically find any clear conveniency or agreement with it but yet will most properly and pertinenly becoincident with some spiritual person or truth in the new Testament Psal 89.4 36. when it is explained and opened as for example The Throne of Solomon is promised to be eternal which did neither agree with Solomon personally nor his posterity they being cast out of the Royal seat above 2000 years ago So that it cannot be applied to Solomon but Typically as being a peaceable King for a great while but to Jesus Christ onely really of whose (a) Dan. 3.44 kingdome there shall be no end In this case there will be no need to write Type over the head of such a thing the matter is obvious and clear enough that we may without hesitation insert it among the rest of its kindred Sixthly and Lastly When the holy Sctipture doth plainly nominate some noble or sacred person of old or some grand material of the Tabernacle or Temple as Typically significant of divine persons or things under the new Testament we may then proceed to inquire into the particular actions of such persons especially such as were of publick concernment or into the various parcels and pieces inscriptions ornaments or other appendixes of such grand material whether or no there may not be found in them some consanguinity with the more large and sumptuous utensill and whether according to its degree and quality it may not bear an harmonious part in the consort of Typical musick or whether the blood-Royal of a Type may not runne in the Capillary veins of lesser implements as flowing out of the vena cava of the
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
in these last dayes He hath (g) Heb. 1.2 spoken to us by his Son who is expresly called (h) Dan. 9.24 Rev. 19.13 the most holy by the Prophet Daniel and was the person through and by whom the Father hath opened his minde to the World For the onely begotten Son which is in the bosome of the Father (i) Ioh. 1.18 he hath declared him He is Ioh. 1.1 called the word of God the Interpreter of the divine will in all ages neither (k) Mat. 11.27 knoweth any man the Father but the Son and he to whomsoever the Son will reveal him It was the (l) 1 Pet. 1.11 spirit of Christ in the Prophets of old testifying before hand of his sufferings and the glory that should follow By the same spirit (m) 1 Pet. 3.19 he went and preached to the spirits of the old World which are now in prison by which also he taught (n) 2 Cor. 13.3 the Apostle Paul and continues to inspire the hearts of his faithful Embassadours to the end of the World having upon his Ascension-day (o) Eph. 4.8 12 13. given gifts unto men for the perfecting of the Saints for the work of the Ministery and the edifying of his Body 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 Wherby is evidently declared that the Gospel-Ministery divinely taught by Christ the Supreme Prophet of his Church (p) 1 Pet. 2.25 the Shepheard and Bishop of our souls (q) Ioh. 7.46 who spake as never man spake must endure till all the Elect be gathered and built up into a holy Temple in the Lord which shall not be fully and compleatly finished till the end of the World Moreover As in the Temple of Solomon there was an Ark made of Shittim-wood containing the Tables of stone whereon the ten Commandements were engraven and preserving them as a lively memorial of Gods Covenant with the Children of Israel to protect and defend them in case they kept and obeyed those precepts of God So Jesus Christ our blessed Saviour is declared to have (a) Mat. 5.17 fulfilled the Law not only as it became a just and righteous person so to do but on the behalf of the elect that so by the (b) Rom. 5.19 obedience of one many might be made righteous Which he performed with so much alacrity and willingnesse of spirit that he speaks of himself that (c) Psal 40.8 he delighted to do the will of God yea the Law was within his heart as a more excellent Cabinet then that which lay of old within the Oracle To contract As the curious vaile in the Tabernacle or Temple kept off the overcomming Majesty of divine glory from the eyes of those persons who entred the Sanctuary so the (d) Heb. 10.20 vaile of Christs flesh was drawn over Him as a Curtain to obumbrate and shadow the radiant divinity of his Godhead that rested in him in the daies of his Incarnation As the Golden Altar of Incense was the seat of those fragrant Odours which perfumed the holy of holies So are the prayers of the Saints offered up by the Lord Jesus upon the heavenly (e) Rev. 8.3 Altar of his intercession which stands before the Throne where our High Priest perfumes them in the golden censer of his own merit and makes them acceptable to his Father As the Table of shew-bread did exhibite food to the Priests that ministred before the Lord after the Cakes had stood their limited time within the Sanctuary So the Lord Jesus (f) Iohn 6.32 descending from heaven is that true bread of Life whereupon Saints do feed who are consecrated for (g) Rev. 1.6 Priests under the Gospel unto God the Father As the Golden Candlestick did yield a beautiful light within the Temple continually before the Lord Accordingly doth our Lord Jesus term himself (h) Ioh. 8.12 the light of the World that whoever followeth him and worketh by that light shall not walk in darknesse but enjoy the light of eternal life The seven lamps likewise of that Candlestick did signifie the various and excellent graces (i) Rev. 4.5 of the holy Spirit wherewith our Lord was adorned above his fellows who took great delight in (k) Rev. 2.1 walking in the midst of those 7 golden branches As the brazen Altar received the sacrifices which were offered up for the people's sins to make an atonement on their behalf before God So upon the Altar of the Crosse did the Lord Jesus (l) Heb. 9.26 put away the sins of his people by the Sacrifice of Himself As the Gate of the Temple gave admission to the Priests into those mysterious places where they executed their offices and performed services acceptable unto God So the Lord Jesus is the door of the new Testament-worship through which we must enter with our Gospel-sacrifices to performe our spiritual homage to his divine Majesty In all our prayers we must have a special eye to Christ and his mediation Even as Daniel in the Land of his Captivity kneeling upon his knees prayed when the (m) Dan. 6.10 windows of his Chamber were open towards Jerusalem and as Jonah though (n) Ion. 2 4 7. cast out of sight his soul fainting within him yet looked towards the holy Temple so must we in our deepest exigencies and the most fainting fits of distresse look towards Christ our spiritual Temple and through him only expect audience at the throne of grace In these and many other particulars I might proceed to amplifie upon this point but shall reserve them to a more copious enlargement in the succeeding treatise 2. Let us go on in the next place to shew briefly how the Church also the mystical body of Christ was signified by that glorious building Wherein I shall but succinctly mention some few things recommending the more large explication to their more proper and convenient places As the Temple was the material house wherein God was worshipped under the Jewish administration So is the Church under the Gospel the spiritual (a) 1 Cor. 3.16 Temple of God wherein his holy spirit dwelleth Nos enim sumus Templa dei altaria luminaria vasa We are saith (b) Tertul. de Cor. mil. p. 753. Edit Par. 80. Tertullian the Temples of God the Altars Lamps and Vessels Every Christian Church (c) Dr. Ed. Reyn. on Hos Ser. 5. p. 131. quar as a most Reverend and Learned Dr. of our own Nation is the Israel of God and every Regenerate person born in Zion and every spiritual worshipper the Circumcision Now Christ is crucified in Galatia and a Passeover eaten in Corinth and Manna fed on in Pergamus and an Altar set up in Egypt and Gentiles sacrcified and stones made Children unto Abraham and Temples unto God The Ark of old
(i) Luk. 2.27 Simeon and (k) Ver. 38. Anna with Mary the Mother of our Lord according to the flesh where do they meet with Christ but in this holy place The two former having bin long expectants and waiters for the consolation of Israel at last found Him whom their souls loved when presented before the Lord in his Temple The Virgin Mary likewise having sorrowfully sought him in other places for three daies together at last met with him in the (l) Ver. 46. Temple doing his Father's businesse He that was the (m) Hag. 2.7 desire of all Nations through whom alone both Jews and Gentiles can expect restauration to the favour of God would then more fully performe the promises of the new Covenant of grace to his people when he should (n) Mal. 3.1 come into his Temple The Dove-like spouse finds her safest and sweetest repose in the (o) Cant. 2.14 Clefts of this rock in the secret places of the staires of the Temple-Tower Nay the Sparrows and Swallows of the Gentiles who formerly were (a) Eph. 2.12 without Christ and without God in the World have now found an house yea and nests for themselves where they may lay their (b) Psal 84.3 young even thine Altars O Lord of Hosts our God and our King The kingdome of heaven from a graine of mustard-seed is shott up into a (c) Luk. 13.19 great tree so that those birds which formerly lived according to the course of this World according to the (d) Eph. 2.2 Prince of the power of the aire do now lodge and sing in its branches But to retreat to the former Metaphor This is the noble stone of the corner unto which the Church and all its particular members are fastned by the cement of Faith and Love The union whereof is undiscernable by common and carnal eyes not unlike the stones of the Typical Temple which Josephus reports to have bin so admirably laid and fastned with such rare artifice that the junctures could not be perceived as if the whole building had bin made one intire stone and that not unlike to the Helio-Selenus a precious stone mentioned by (e) Art Mirab. l. 4. c. 45. p. 694. Gregory of Tholouze that shews the Synod or Conjunction of the two great luminaries the Sun and the Moon Christ the Sun of righteousnesse and the Church the Moon of the Gospel-heavens Whosoever then erres in respect of this (f) 1 Cor. 3.10.11 c. foundation stone must of necessity erre likewise most grossely in the whole super-structure We may observe then that the builders of this World who own an other Head laying aside this Corner-stone do consequently erre in the deep and profound doctrine of election seeing we are (g) Eph. 1.5 predestinated unto the adoption of Children by Jesus Christ The foundation of God remaineth sure having this seal (h) 2 Tim. 2.19 THE LORD KNOWETH who are his even that such who name the name of Christ should depart from iniquity Those will erre also in the doctrine of Baptism seeing we are to be (i) Act. 19.5 baptized in the name of the Lord Jesus They will erre further in the doctrine of holy and spiritual-good works which flow only from the principle of a new nature united unto Christ by Faith For (k) Joh. 15.5 without him we can do nothing They erre likewise in the doctrine of the Resurrection For this is the belief that we are to hold firmely and inviolably that if [l] Rom. 6.8 c. we be dead with Christ we shall also live with him who will [m] Joh. 6.40 54. raise us up at the last day Finally such will erre in the excellent doctrine of eternal salvation For it is [n] Act. 15.11 through the grace of the Lord Jesus that we shall be saved The Mysteries of the body of the Covered Building called The Temple in a strict sense HAving finished the inquiry about the Foundation in some measure in the foregoing discourse It is high time now to work upon the Body of the Temple it self or the covered building which was extant above ground endeavouring with all sobriety and submission to search out the mysteries contained within those famous walls Concerning which I shall crave leave to speak a few words in general and afterward descend to treat of the three particular parts included in it The immensity of the Divine Essence and the most radiant excellency of Gods glorious Majesty which no creature can behold in its full purity and live cannot be contained and immured within (a) Act. 17.24 Temples made with hands Wherefore it is observable that holy John relates that he saw (b) Rev. 21.22 no Temple in the new and heavenly Jerusalem that is above For the LORD GOD Almighty and the Lamb are the Temple of it Yet it was his own good and holy pleasure that (c) Act. 7.47 Solomon should build him an House wherein as to his manifestative presence he was resolved to dwell more especially among the Children of Israel his chosen people In these Gospel-dayes under which we live through divine goodnesse when the worship of God is farre more spiritual though his Majesty hath not appointed a peculiar City wherein to place his name yet is it not unlawful even in these times but very commendable and useful to erect material Temples wherein the solemnities of Gospel-Ordinances may be celebrated and the congregations of his faithful people may more commodiously meet together Without which persons you read the words of (d) Comment in Act. 17. part 2. p. 31. Streso being there assembled they have no more holinesse in them than a Court or Palace neither is the (e) Joh. 4.21 c. Prayer or the Congregation lesse holy though convented together in a field than in such a building if necessity should so require Of old indeed (f) Mat. 23.17 the gold was sanctified by the Temple and the (g) Ver. 19. gift by the Altar But now ' its the (h) 1 Pet. 1.7 gold of Faith and (i) Heb. 13.15 the Sacrifice of Praise which must sanctifie the Temple If so be there is any metaphorical or (k) Mede's holinesse of Churches p. 46. relative holinesse which may safely and without danger be ascribed to it Especially at such a time when the cloud of Gods gracious and evangelical presence shall fill the Tabernacle where his Saints and people are assembled in his name and fear But as to the antient Temple there is no scruple or doubt to be made of a degree of sanctity formerly attending it different from that of ours wherein we meet for the management of divine services Though for certain we ought to conceive so candidly and charitably of all men that bear the honourable name of Christians that there can scarce be a person found so stupid and senselesse as to think that there was any real inherent holinesse in those beautiful
Saints are remembred to be (ſ) Rev. 7.9 before the Throne and before the Lamb clothed with white Robes and Palms in their hands in that new and Heavenly Jerusalem where there is an (t) Heb. 12.22 23. innumerable Company of Angels and the Spirits of just men made perfect The Vaile The Vaile comes now to be considered in this its due and proper place In that it did distinguish and separate the Oracle from the Sanctuary It signified the portion or number of the Saints Militant serving God in the Sanctuary-worship without the Vaile in the Ordinances of the Gospel not being yet received into Heaven who while they are at (u) 2 Cor. 5.6 7. home in the body are absent from the Lord walking by Faith and not by sight or open vision of the glory in Heaven Into which we are to passe by a (x) Heb. 10.20 new and living way which he hath consecrated for us through the Vaile that is to say his flesh So that as there was no passing of old in to the Holy of Holyes but through the Vaile So there is no passage for us into Heaven but by Jesus Christ who is ascended with his assumed flesh into that Holy of Holyes making way for all his members shewing that till we follow the Captain of our salvation through sufferings and the death of our flesh we are kept off from communion with the Saints in glory As the Oracle is the Heaven of glory the habitation of Saints and Angels So The Vaile is to shadow forth the inferior Heavens So Porphyr de antr Nymph p. 116. which as Vaile or (y) Heb. 1.12 Dickins Delph ex Varrone p. 119. Vesture shalt thou fold them up There be who taking the Sanctuary to signifie the Jewish worship and the Oracle to note the Heaven of Gospel-Ordinances and further considering the Veile as hindring our passage into and our beholding of the Oracle apply this Veile as a (z) Rivet in Exod. cap. 27. p. 1129. type of the distinction betwixt Jews and Gentiles which separation as a (a) Eph. 2.14 partition wall the death of Christ hath taken away Though others more probably apply it to the outward wall of the Temple that kept off the Gentiles from coming into that Court where the Jews did worship Whereof more anon in its proper order The contexture of the Vaile we read to be (b) Exod. 20.31 of blew and purple scarlet and fine twined linnen of cunning work and imbroidered with Cherubims The manner of the work was this that one of the 4 suppose the fine twined threds of linnen made the warp or stamen the other 3 made the woof or subiegmen and were by curious Art framed into figured work of Cherubims as it is common in our daies in all sorts of weaving to expresse many sorts of Beasts Birds Men or Flowers most lively in their Works Ribera following Josephus (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 454. lin 29. Edit Par. 1552. Turneb gr Philo Judaeus our Country man Bede and others of the antients expound them in their discourse about the (d) Lib. 1. c. 21. Edit 8o. Antwerp 1598. Temple p. 63. in these words The blew because it resembles Heaven in its colour signifies that the Life of the Faithful should be Heavenly not Earthly such as is the Life of unbelievers and full of the desires of the highest good which Faith manifests The Scarlet because it imitates fire signifies the ardor of Charity and ought to be twice dyed than not onely God may be loved but also our Brethren The Purple which is stained with blood of the Tyrian Shell-fish notes the imitation of Christs sufferings and patience in Labours and carrying the Crosse as Bede saith C. 15. The fined twined linnen as the same Author hath it in the same place because it grows out of the Earth with a green stalk and is prepared by the great labour of Artists in such manner that losing its natural colour it is reduced to whiteness doth fitly insinuate the Chastisement of our flesh which is to be exercised by works of Repentance and to be thereby tamed that it may become white and clean Cherubims are woven in the Velle that we may study to imitate the life of Angels as was said before and that we should constantly make use of a great deal of knowledge as Bede speaketh in the good works which we performe For Cherubims signifie multitude of knowledge alwayes looking towards the divine Oracles and governing our walkings by beholding of them lest perhaps we should err from the path of vertue Others there are who taking the Veile to signifie the body of Christ apply the purple to the blood of the Virgin the elegant weaving to the working of the holy Spirit which did frame that excellent variety of his blessed members But these and the like though some saith the judicious Rivet in the forecited place do wonderfully please themselves thereat are idle fancies and little to the purpose For they that would in these things be wise above what is written are plain fools However I thought good to mention them to excite sober spirits to a more full inquisition if any Mystery should be concluded under them Possibly the glorious Embroidery of this curious Veile might signifie the diverse heavenly graces wherewith our Lord was beautified without measure The Cherubims that were woven in it might possibly note the service and ready attendance of these blessed Spirits who divers times (e) Joh. 1.51 Mat. 4.11 Mar. 1.13 Luk. 22.43 Ministred to him in the daies of his flesh At the time of his blessed Passion this (f) Mat. 27.51 Mar. 15.38 Luk. 23.35 Veile was rent in twain from the top to the bottome a sight no doubt exceeding strange and terrible to the Priests that entred into the Sanctuary seeing it was no lesse then a miraculous prodigy attending his death So that as the Veile was rent it signified the rending his blessed body upon the Crosse his flesh being signifyed by it that so his holy and spotlesse soul after the giving up of his Spirit to the Father might enter into Paradise As this Veil did hide the entrance into the Sanctuary So it signified that all things were then covered with shadows and that the Jewish Nation was separated from other people according to the usual and common apprehension It s being rent by the power of heaven at his death did signify that Jesus our true High-Priest was then entring into heaven as to his Soul and was about to enter with both Soul Body as he did a little after from Mount Olivet For as the Jewish High-Priest did enter once a year with the blood of slain Beasts into this most holy place So Christ by the vertue of his own blood and the merit of his passion did enter once for all into the sacred heavens causing all the ancient shadows to cease (g) Cloppenb p. 137. and to be rent
Horace or any others Sidonius shall close all Carm. 5. P. 41. Edit Paris 1609. Ser vellera Thura Sabaeus v. 43 And again v. 47. Arabs guttam Panchaia Myrrham Whereby it seems these places were famous for all the chief precious gums in antient times This of ours which we are now speaking to retaining the Hebr. (a) Wocker Antidotar p. 375. and others name in some measure is at this day called Olibanum in the Shops and is of great use in Physical Plaisters as may appear by the writings of our modern Learned Physitians and their Dispensatories Thus much of Frankincense Now to the Mystery of the Incense which was compounded of these four stately ingredients forementioned for the golden Altar As for the Altar it self that the Gold should signifie Christs Divinity and that the Ceâ—ar-wood underneath should note his humanity or concerning its quantity and dimensions or figure that it was square signifying the firmity or strength of Christ his mediation or that its Angles or Horns should note the extension of his intercession through the four parts of the World these things shew more the curiosity than the solidity of such Interpreters neither date I aver that Its Crown round about the edges should hold forth Christs Kindly Dignity But as to the sweet Incense which was burnt upon it the holy Scripture is a sure guid to us that it exhibited or shadowed forth as to Christ the fragrancy and sweet Savour of his Intercession The odours were to signifie the (a) Rev. 5.8 prayers of Saints The Lord Jesus Christ himself is represented standing with a golden Censor there being given to him much incense that he should offer it with the (b) Rev. 8.3 4. prayers of all Saints upon the golden Altar before the Throne and the smoak of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand So that as the High-Priest on the expiation day did go into the holy of holies and perfume it with incense from this Altar So is Christ gone into Heaven and there (c) Col. 3.1 sitting at the right hand of the Father ever liveth to make (d) Heb. 7.25 intercession for us Nay the prayers of the Saints themselves are shadowed forth by this which were offered up by the Priests every day Let my Prayers saith David be set before thee as (e) Psal 141.2 incense and whereas Zachary was by lot burning incense in the Temple of the Lord we read that the whole multitude of the people were (f) Luk. 1.10 praying without at the same time The time of this service was (g) Exod. 30.7 8. morning and evening about the time of the lighting of the Lamps As The Lamps denoted the light of the Word whereof more by and by So we see that the Word and Prayer must go together In that it was every morning and evening it denotes daily and constant prayers which we ought to powre out before the Throne of grace even as (a) Luk. 2.37 Anna the Prophetess departed not from the Temple but served God with fastings and (b) Rom. 12.11 1 Thes 5.17 prayers night and day In which sense the Apostle Paul is to be understood when he bids us to pray without ceasing to continue instant in prayer Forasmuch also as this Golden Altar was to be sprinkled with the blood of the (c) Exod. 30.10 sin-offering of atonements once in the year by the High-Priest on the (d) Levit. 16 18. v. 29. 10th day of the 7th month it shewes that neither the prayers of Priest or people can be acceptable with God unless the impurities thereof be taken away by the (e) Joh. 1.7 2 1. blood of Christ and his all-sufficient Mediation with the Father or else he that (f) Isa 66.3 offereth incense is all one in the sight of God as if he blessed an Idoll To add a little by way of allusion As these precious gums in this fragrant Incense came naturally and freely dropping out of the Trees which bare them that was counted the best and purest or else the Trees did yield it by inclusion and cutting of the Bark So is that prayer most acceptable that comes with the freeest breathings of the soul or else that we ought to apply the launcings of the Law or cutting-considerations of Repentance to work upon the soul in its ardent drawings near to Heaven in prayer As we have said before that the odours of these gums when burnt did drive away Serpents and perfume the Air from all noxious sents So is it with heavenly and ardent prayers whereby the soul is enabled through faith to resist the Devil and the contagious Air of his temptations and of all corrupt lusts and affections for (f) Mat. 21.17 this kind goeth not out but by prayers and fasting As these ingredients were to be (g) Exod. 30.36 beaten very small into fine dust or powder before they were put into the censers so is the heart by humbling meditations to be brought into a low and self-abhorring frame when it appeares before God in prayer A (h) Psal 51.17 broken and a contrite heart the Lord will not despise Such as with Abraham esteem themselves but dust and ashes Then he whose name is holy who dwelleth in the high and holy place of the Heavenly Temple will dwell also with him that is of a (i) Isa 57.17 humble and contrite spirit to revive the spirit of the humble and to revive the heart of the contrite ones with gracious answers to their prayers Furthermore the burning of this incense shewed the ardency and the heavenly inflammation of the heart in prayer (k) Rom. 12 11. servent in spirit serving the Lord We ought to be so Last of all as the sweet and fragrant smell came from these incensed or fired ingredients upon Gods Altar so it shewes how sweetly pleasing to Gods Majesty it is for the soul to draw nigh to him with a humble holy ardent frame of spirit through the mediation and intercession of Jesus Christ The Golden Tables of Shewbread HErein I shall desire leave to speak somewhat to the four urensils described Exod. 25.29 because omitted in the preceding History viz. the Dishes Spoons Covers and Bowls the Hebrew hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias Montanus renders Scutellas the 2d is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Coclearia the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medios Calamos the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyathos ejus The first word is translated a Charger Numb 7.84 85. and was no other then a golden Dish or Charger wherein the Cakes were placed The next is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying hollow and was a little Vessel wherein the Incense was put which we translate a Spoon The 3d is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate by scutella others explain it by a Vessel to
a sound judgement upon things that (y) 1 Cor. 12 10. Rom. 2.18 Phil. 1.10 differ Besides he must not be broken-footed or broken-handed The feet are for walking the hands for working Gospel-Priests must not cease and leave off walking in holy wayes or performing of holy works If others must not be (z) Gal. 6.9 2 Thes 3.13 weary of well doing how much lesse they No nor walk or work by halfs not having fit Organs or Instruments for service Many and great are the inconveniences of the defect in these members but far sadder when those that are imployed in sacred functions tread awry and halt between God and Baal or put forth their hands to any iniquity He must not be (a) Rev. 21.20 Crook-backt or a dwarf or that hath a blemish in his eye or be scurvy or scabbed or unfit for Generation and one word in the Hebrew signifieth crooked and deceitful The crookedness of the body is an usual Index of a perverse spirit They are a (b) Deut. 32.5 perverse and a crooked generation as Moses complained of the Jews Therefore Paul exhorts the people of God to be blameless and harmeless in the midst of a (c) Phil. 2.15 crooked and perverse Nation There is an old saying Take heed of them whom God hath marked which may be heeded in a sober and serious sense It 's observable that Homer brings in crooked (d) Iliad 2. v. 212. Thersites yet alone did unmeasureably brawle Thersites as one full of uncomely Garrulity and as a mover of Sedition in the Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards giving in his description of him saies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the most deformed man tâ—at came to Troy goggle-eye â—ame of one foot crook-shouldered his breast bending forward Besides this natural deformity which some bring along with them into the World there is another cause of it that 's accidental viz. a spirit of infirmity and weaknesse through some diseases as the poor woman in the Gospel that had bin (e) Luk. 13.11 bowed together 18 years Sometimes through constant bearing of weighty burdens As (f) Gen. 49.15 Issachar is represented couching down between two burthens and bending down his shoulders to impositions Hence is it that sorrow and mourning and oppression of spirit is resembled to (g) Psal 44.25 145 14. c. bowing or bending down to the Earth In all which respects such as serve at God's Altar should be persons of generous erect spirit calme (h) 2 Tim. 2.24 gentle easie to be intreated full of kindnesse overcoming by meekness those that oppose themselves Neither should yield their shoulders to the weight of worldly cares which depresse the mind down to the Earth and hinder the soul's contemplation of divine Mysteries Neither must he be a (i) Horat. Serm. l. 2. Sat. 3. v. 309. Dwarf such as by way of contempt were called by the ancients moduli bipedalis pigmies of two-foot high Although it be a great sin for any to mock and jeer at natural imperfections for such (a) Prov. 17.5 reproach the Maker more then those who contemn the poor yet because that Dwarfs in stature more low then ordinary are usually taunted at by wicked and profane spirits The wisdome of God thought fit that no such should be exercised in Temple-services Though God might sometimes order it in the course of nature that such deformed persons might proceed from the line of Aaron yet they were not to be advanced to the dignity of service Our Lord may invite little Zacheus to the Gospel-feast yet we read not of his being sent into the work of the Ministery The Children of Aaron though afflicted wich any of these deformities were yet admitted to enjoy sustenance to (b) Lev. 21.22 eat of the most holy things But certainly the intention of his was to signifie of what spiritual growth the Ministers of the (c) 2 Pet. 3.18 Gospel are required to be Men well grown in grace and in the knowledge of our Lord and Saviour Jesus Christ Further he was to be void of any blemish in his eye Many are the Blemishes Distempers Diseases of the eyes reckoned up by the Learned (d) Riolani System part 2. p. 119. Edit Basil 1629. Physitians The word in the Hebrew for blemish is usually translated Suffusio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound or mixe confusedly and it signifies either that disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffusion or a Cataract vulgarly being a humour ingendred betwixt the two coats or membrans of the eye the Cornea and the Uvea so called by Anatomists or that which is called (e) Id Anat. p. 281. Iudg. Bat. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albugo a white spot or Cicatrice after the cure of an Ulcer which is seen in the black of the eye or in the Iris that little fibrous circumference about the Pupil We see what great care there is taken about the eyes of the Priests As they must not be blind so neither have any imperfections in their eyes Seers ought to be qualified with acutenesse of eye-sight spiritual watchmen have need of clear and bright knowledge Ordinary Christians may perhaps make shift to get to heaven though with confused knowledge but Ministers must beg for a distinct and choise visive faculty The eye that 's blood-shot can't see clearly The mind that 's vexed with Cholerick suffusions cannot discern in Judgment If (a) Act. 9.18 Paul be sent of the Gospel-messages behold scales do fall from his eyes If any be Angels of Churches let them pray to (b) Rev. 3.18 Christ for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oyntment for their eyes that they may understand the truths of God fully and clearly Again the Priests of old were not to be tainted with (c) Lev. 21.21 scurvy or scab The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias turns them by purulenta scabies and scabies perpetua The Vulg. jugis scabies impetigo the 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is translated a (d) Deut. 28.35 sore botch If the 70 have rightly expounded it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is the dry Itch as (e) P. 269.6 Riolanus explaines it and so Buxtorf out of Rab. Solomon calls it the Malignant-Scab dry within and without The other is the foul creeping Scab which the last expounds to be the Scab that cannot be healed of near kind to the Leprosie But the matter is not great about terms The meaning seems to be that Priests ought not to be infected either with the ordinary Itch or the incurable Scab which is seldom-healed Now as Itching-eares are (f) 2 Tim. 4.3 tokens of men of corrupt lusts and full of novel fancies every day new itches and lustings after strange things and new doctrines So a Priest that is itchy is much more abominable who is defiled with
and intermediate at the Throne of Grace for the constant issuing out of pardons for our daylie weaknesses and infirmities 2dly Another end of the Priest's appearing with his gorgeous Ornament before God was saith the forecited Text To take away the sin of their holy gifts which they hallowed and consecrated unto God To shew that in our most free will-offerings of Praise and Gratitude there is a mixture of the old leaven of sin which must be purged out by Christ's intercession When the soul of a Saint is upon the wing of heavenly influence mounting up to God in its choisest ravishments of spirit there is a tincture of the flesh that must be expiated by Christ's appearance before God 3dly This Ornament was to be alwayes upon his forefront especially on the expiation-day unlesse when he went into the Holy of Holyes that the Lord's people may be alwayes accepted of his Majesty Thereby noting as the continuance of our sins and imperfections while we remain in this Earthly Tabernacle so likewise the constancy of his Mediation Now forasmuch as our Lord the eternal Priest of the most High God hath a Crown of Gold upon his head when he mediates it shewes that (a) Gen. 22.38 Hos 12.3 like a Prince he hath power with God He doth it not in a low and precarious way but with Majesty and Authority (b) Phil. 2.6 counting it no robbery to be equal with God And therefore although upon the Earth in the State of his exinanition and poverty we see He prayes like a Prince (c) John 17.24 Father I WILL that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Oh then how triumphantly and victoriously doth he now intercede when sitting at the right hand of his Father having subdued Principalities and Powers and led them Captive at his Chariot Wheels For if the Father (d) Joh. 11.22 42. heard him alwayes when in the dayes of his flesh nay he was answered in the things (e) Heb. 5.7 that he feared having divine support a hand from Heaven to carry him through his agonies How then may our souls rejoyce in hope nay in the full assurance of Faith that whatever we ask in his name Christ hath promised that (f) John 14.13 14. he will do it In the conclusion of this discourse I might speak a word to that common error that the High-Priest did go into the Oracle or Holy of Holyes with these his stately Garments before God on the expiation-day For the Text in (g) Lev. 16.4 Ribera p. 223. Leviticus expresly mentions but four Vestments and all of linnen wherewith he was to be arraied on that day But the manner of his service on that solemnity is to be handled in next Section Here likewise if time would admit we might discusse that question Whether Gospel-Ministers are to use distinct Garments or not I confesse the Enquiry is of no great moment and weight but for that the Pontificians and others too much addicted to external Pomp in worship have raised such a dust in the Christian World about these and other niceties imposing insupportable yokes upon their weak Brethren for (a) Rom. 14.15 whom Christ dyed The small difficulty of this point lies upon the right stating of this Quaery Whether Church-Rulers have power to take away the indifferency of rhings which are such in their own nature by a positive Ecclesiastical Ordinance and then it comes to be discussed under the notion of a Caeremony But I shall forbear and at present onely recite some passages out of Dr. Rivet that Learned and Judicious divine treating upon this very businesse (b) Rivet in Exod. p. 11. 38. Edie Fol. In spiritu veritate Deus vult à nobis coli nec hoc tempore requirit quae rudi carnali populo convenerunt aut pueris sub tutelâ detentis c. Which with the rest following I shall give in the following translate God will be worshipped by us in Spirit and in Truth neither doth he at this day require those things which please the rude and carnal People or Children detained under pupillage Wherefore we must argue otherwise if the outward Ornament of Priests under the old Law were so great how much greater were the internal and spiritual accomplishments of Christ Jesus our High-Priest If the Spouse of Solomon under the old Law was so gloriously adorned with Gold and Jewels how much more should the Spouse of Christ (c) Psal 45. who is all glorious within be beautified with all manner of virtues If the Priests under the old Law were clothed with known Garments how much more should the Ministers of God under the Gospel be adorned with a holy conversation becoming Godliness and with the knowledge of divine things Let the Jesuites hearken to their Pope Coelestine in his 2d Epistle to the Bishops of France Chapter the first We are to be distinguisht from the people or others by Doctrine not Garments by conversation not habit by the purity of the mind not clothing For if we once begin to study Novelty we shall trample under foot our order delivered to us from our Fathers that we may make room for superstitions This is now done in the Popish Dominions But certainly this manner of arguing from the Vestments of the Aaronical Priest-hood either the Apostles were ignorant of or they provided very ill for the Church when as they themselves did not Minister holy things being clothed in Garments dedicated to that use onely neither have they instituted or commended it to be so done by others c. But we saith Rivet do commend an honest and convenient habit for Pastours and where the Church may meet freely do think it comely that the Ministers of God do use that kind of Garment with modesty which becomes Learned Men. Neither do we approve of their scrupulosity or rusticity that cannot bear it that a Minister should ascend the Pulpit with a long Cloak or Gowne No doubt but Garments that are grave and sober are most proper for persons engaged in so serious an employment as is the Gospel-Ministery But when as Gideon's linnen Ephod as he speaks shall be imposed with mulcts and censures in case of neglect though the conscience be never so weak and sincerely-tender of sinning against God certainly such Impositions will become a (a) Judg. 8.27 snare to all their house that dare to bring in the reliques of Judaism or for conceited and affixed Mysteries to such kind of Vestments beyond others will take away that Christian Liberty which Christ hath purchased Happy is the people that agree in the fundamental Principles of Doctrine and happy is that Church where the civil Magistrate shall put to his Sanction like Asa (b) 2 Chron. 14.4 Commanding Judah to seek the Lord God of their Fathers and to do the Law and the Commandment When they
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
sacrifice for sin hast thou not required but a Body hast thou prepared me Implying that all the legal Offerings were in themselves of no validity only so far as the Offerer did look through them with an eye of Faith upon the Lord our Saviour who bore our sins in his own Body upon the Tree The chief and principal scope of all those ancient Services was to bring near to the view of their Faith the apprehension of Christs meritorious sufferings for penitent sinners Now as there were various creatures offered so each of them held forth some excellent quality in our Lord. The Heifer a laborious creature might signifie his labour and constancy in the great work which he undertook for mankind and because used for the tillage of the ground with (e) Diod. Sic. Ed. H. Steph. p. 73. incessant and industrious pains it was consecrated by the Heathens to Osiris the Inventor of Fruits and Corn. He was most exceeding laborious and painful in the sowing the seed of the Gospel of the Kingdom The Lamb noted his meeknesse (f) 1 Pet. 2.23 There being no guile found in his mouth who when reviled reviled not again but committed himself to him who judgeth righteously As a Lamb he opened not his mouth (a) Isa 53.7 but was dumb before the shearer He was the Lamb slain (b) Rev. 13.8 from the foundation of the world not only in respect of the Eternal decree of God and the vertue of his death reaching even to the beginning of the world but in respect also of those Typical Shadows wherein among the rest there were Lambs offered up to God For so we read of Abel that in the beginning of the world he offered of the (c) Gen. 4.4 firstlings of the flock and of the fat thereof The Goat or Kid a lively and vivacious creature might hold out to us the alacrity and cheerfulnesse of his Spirit in that great and admirable kindnesse of his to dye for sinners The Dove his Chastity Innocency Purity Wherefore our Lord bids his Disciples to be innocent or (d) Mat. 10.16 harmlesse as Doves Nay the eyes of Christ are compared to the (e) Cant. 5.12 eyes of Doves The Turtle a mourning lonely meditating creature to shew him (f) Isa 53.3 a man of sorrows and acquainted with griefs who (g) Luke 19.41 wept over the Daughters of Jerusalem and was grieved for their hardnesse of heart These Creatures though so often and in such multitudes offered up to God (h) Mar. 3.5 were not of themselves in the least measure available to the expiation of sin what commensuration can there be stated betwixt the demerit of the sins of rational beings and the offering up of poor brute Creatures wherefore some of the wiser Heathens whether they received it by tradition from some of the Families of the faithful who as Esau Moab and Ammon Ishmael c. swerved from the true Worship or whether some of them as Socrates Plato c. in their travels into Judaea and Egypt had it by converse with the true Priests of the most high God or gathering it from the remaining glimmerings of natural light by speculation and contemplation I shall not discusse have declared to the World that no sacrifice could expiate for the sin of man but man himself For so Caesar treating of the ancient Gauls affirms that they used the service of the Druides to offer up men in sacrifice (i) Caesar Comment de bell Gall. l. 6. Quod pro vitâ hominis nisi vita hominis reddatur non posse aliter Deorum immortalium numen placari arbitrantur Supposing unless the life of man were sacrificed for his life that the Deity of the immortal Gods could not otherwise be appeased But as touching those horrid heathenish rites in the sacrificing of men I shall speak no more referring that discourse to Diodorus Sicul. in his 5th Book and 32 Section to Strabo lib. 4. p. 198. To Pliny lib. 30. cap. 1. Porphyr de Abstinent p. 224. And Homer who (a) Homer Il. ψ v. 175. mentions Achilles his slaughtering of twelve Trojan youths at the Funeral of Patroclus and others (b) Zepper de leg mos p. 265. who make mention of several fearful and prodigious actions of the Heathens in these matters Alas poor Creatures so miserably tyrannized over by the Devil through his Serpentine perswasions when he appeared to them and spake through the mouths of their Idols they were put upon the perpetration of such direful murthers nay even sometimes of their own Children which Gods Majesty did so highly abominate and detest as the way of the Heathen whom the Land of Canaan had spewed out There is but one sacrifice of a man which can be acceptable and pleasing to God even the Man Christ Jesus who being delivered by the determinate Counsel and foreknowledge of God Act. 2.23 Act. 7.52 Psal 40.7 Phil. 2.8 the Jews did take and by wicked hands have crucified and slain That just one of whom they were the betrayers and murderers whom it behoved to come according as it was written of him in the Volume of the Fathers Book to do the will of God being obedient thereunto even to the death of the Crosse Of which glorious Sacrifice the Heathens in those their tremendous rites forementioned might seem to have had some dark and obscure conception though most horribly corrupted by the subtle and most hellish insinuations of Satan To which purpose very memorable is that discourse of Acinous with his Phaeacians in Homer assuring them that the Gods did meditate some such admirable thing as the sending down one of their Company from Heaven and gives this in as a reason of his apprehension Odys 11. v. 201. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Gods saith he do alwayes before hand manifestly appear to us when we sacrifice splendid Hecatombes moreover they do feast with us sitting by us Plutarch also in a Book concerning Homer ascribed by some to him sayes that the Gods do not onely confer together about men but descend also upon the Earth and converse with them which assertion he manifests to have bin the opinion of Homer whom he there greatly magnifies for his knowledge in all divine and humane speculations by producing some passages out of his Poems to confirm it But to return to the work in hand I shall conclude this Discourse with that saying of the great Bishop of Hippo Austin Contr. Faust Manicc l. 20. cap. 21. Col. 376. Edit Bas 1569. Tom. 6. Hoc interest inter Sacrificia Paganorum Hebraeorum quantum inter imitationem errantem praefigurationem praenunciantem There is as great a difference between the Sacrifices of the Pagans and the Hebrews as there is betwixt an erroneous imitation and a typifying prefiguration But blessed be the God and Father of our Lord Jesus that we are now guided
burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon
the Camp or without the precincts and limits of the Temple which the Apostle explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expresse termes As the bodies of the Beasts e Heb. 13.11 12. were burnt without the Camp so Jesus also suffered without the gate even upon Mount Calvary And therefore those that will stand to the Levitical Law can have no share in Christ according to the Apostles Argument drawn from the peoples having f Heb. 13.10 Weem vol. 3. p 66. no part or share in that Sacrifice which was burnt without the Camp After the Priest had ended those services he puts on his linen cloathes washes his flesh a Lev. 16.24 in the holy place and puts on his own gorgeous raiment and appears to the people in his rich attire This might signifie the death buriall and resurrection of Christ His death by the putting off his inconspicuous vestments His buriall by the washing and continuing for a while hid and obscured in the holy place b Act. 9 37. To wash the body after death was the manner of the Jews preparation for its Sepulture His coming forth with glorious rober shewed his resurrection when he rose out of the grave with his glorious body These things I dare not press but mention them only allusively with submission When these Solemnities of expiation were finisht then the c Lev. 16.3 5 24. High-Priest offered up the two burnt Offerings one for himself the other for the people after sin was fully expiated then they present their Burnt-Offerings which were wholly burnt upon the Altar except the skin whereof I spake before and signified the dedicating of our souls wholly to God in the newnesse of life and holy obedience Our blessed Lord was a whole Burnt-Offering he came to do the will of God fully in his compleat obedience He offered up himself to the Father in all waies of compleat righteousnesse and so should we d Rom. 12.1 present our bodies a living Sacrifice holy acceptable to God which is our reasonable service These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Apostle citing the Psalmist speaks in the name of Christ e Heb. 10.6 c. Sacrifice and offerings thou wouldst not but a body hast thou prepared me In Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the Book it is written of me to do thy will O God Above when he said Sacrifice and Offering and Burnt Offerings and Offering for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy will O God Our Lord Jesus saw that the Scribe answered f Mark 12.33 34. discreetly when he said To love God with all the heart and with all the understanding and with all the soul and withall the strength and to love the neighbour as himself is more then all whole Burnt Offerings and Sacrifices The persons that burnt the two Sin-Offerings without the Camp and the other who carried the Scape Goat into the Wildernesse were to wash their cloathes and bath their flesh in water before they could be admitted into the Camp again To shew that though we by our sins are the crucifyers of Christ yet we may be received into favour if baptized and washed in the Name of the Lord Jesus and afterward be admitted into the communion of the faithfull So the Apostle Peter tels them who a Act. 2.23 by wicked hands crucifyed and slain the Lord of life yet if they b Vers 38. did repent and were baptized in the Name of Jesus Christ for the remission of sins they might receive the gift of the Holy Ghost Thus was the great work of this reconciling day finisht the sins of Priest and people pardoned the Holy place Altar and Tabernacle purifyed through the blood of sprinkling So God in the day of our Lords most meritorious death was in and through him c 2 Cor. 5.18 reconciling the world unto himself not imputing their transgressions to them To conclude It was in this glorious day as I mentioned in the fore-going story of this service that the Trumpets were blown for the year of Jubilee to d Isa 61.1 2. signifie that the Spirit of the Lord was upon Christ the Lord anointed him to preach good tydings to the meek he sent him to bind up the broken-hearted to proclaim liberty to the captives and the opening of the prison to them that were bound To proclaim the acceptable year of the Lord e Zech. 9.11 and by the blood of the Covenant to send forth his Prisoners out of the pit wherein is no water Behold f 2 Cor. 6.2 3. now is the accepted time behold now is the day of salvation 3. Of the Trespasse-Offering Hitherto let it suffice to have spoken of Sin-Offerings and especially concerning the great and pompous day of expiation The next that follows is the Trespasse-Offering of which I shall only say thus much that as thereby there was an atonement and reconciliation made for more gross and hainous sins the Law and manner about the Sin-Offering and the Trespasse-Offerng being all one in the main we may observe that the greatest sins for which God is pleased to grant repentence are pardonable through the blood of Christ Only as under the Law there was no Offering for sins of presumption such persons must die themselves and their own blood must lie upon them So under the Gospel presuming sinners are under a most dangerous state especially if they presume to sin against the holy Spirit a Heb. 10 26 27. For if we sin wilfully after that we have received the knowledge of the truth there remains no more Sacrifice for sins but a certain fearfull looking for of judgment and fiery indignation which shall restroy the adversaries c. He that despised Moses law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden underfoot the Son of God and hath counted the blood of the the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace b Mat. 12.32 For whosoever speaketh against the Holy Ghpst it shall not be forgiven him neither in this world nor in the world to come Having thus briefly glanced upon this I come next to speak some words about the Peace-Offering 4. Of the Peace-Offerings The Causes of the Peace-Offering are at large recited Chap. 5. of this Treatise I shall only spiritualize some things about them and so conclude In this Sacrifice principally were the joyfull Feasts exhibited For usually they were divided into three parts or Portions the first part was Gods who is the great Peace-maker and makes a c Psal 50.5 Covenant with his people in this Sacrifice Another was the Priests as a reward of his service and to shew his communion
and fellowship with God and his people d 1 Joh. 1.3 as John saies That ye might have fellowship with us and truly our fellowship is with the Father and his Son Here I might enlarge concerning the manner of making Covenants in ancient time by eating together and especially at Sacrifices but this hath been copiously and largely handled e Cloppenb schâ—l Sacrif p. 8. 175. Coccejus de faedere p. 100. Molin ad Greg. Nyss p. 71. Mede vol. 1. p. 50. 4. by many Authors but of all most fully and excellently by the incomparably learned Dr Ralph Cudworth Master of Christs Col. Camb. in his true notion of the Lords Supper Wherefore I shall retire to some other things The Priests part in his Offering was the cheeks the right shoulder the breast and the maw f Hierom. ad Fabiolam Rivet in Ps 40 p. 186. Mal. 2.7 Jerom in his Treatise of Priestly vestments sent to Fabiola saies The cheek was given to the Priest to signifie Elâ—quentem eruditumque that he should remember to be eloquent and learned in the Law of God The Priests lips are to preserve knowledge and the people are to enquire the law at his mouth He goes on In brachio bona opera pugnam contra diabolum By giving the shoulder to the Priest he was thereby taught to have a care to maintain good works and to fight against the Devil a Orig. Homil 9. in Exod p. 9. 8. Origen adds because 't is commanded to be the right shoulder that they must be opera dextra as well as bona that is good works which a Priest must perform dexterously with strength and expedition he must not be a bungler in the waies of holinesse Besides the breast was his and therefore Jerom saies Moneri sacerdotes in pectore gestare mundas cogitationes legis notitiam dogmatum veritatem the Priest was thereby admonished to bear in his breast pure thoughts knowledge of the law and truth in his opinions And lastly the maw where he adds Venter luxuriam c. It denoted his abstinence from luxury and all manner of excels These I only propose nakedly for them who please to receive or reject these ancient notions If they held forth any thing then these two the breasts and the shoulder which were Wave-Offerings given from the people to the Priest might chiefly be insisted on 1. He was to have the shoulder because of his bearing the people and carrying them and their Sacrifices before God 2. The breast the seat of the heart to note his compassion tenderness and bowels to them bearing them alwaies in his Prayers and and ardent sighs to the throne of Grace b Mede vol. 1. p. 585. The remainder was eaten by the faithfull people who brought the Sacrifice to manifest their incorporation into Christ For the Saints do not only receive pardon and remission of sin upon the account of his precious Sacrifice but they feed upon him and are united to him by faith c 1 Cor. 10.21 Those that did eat of Idol-Sacrifices are said to sit at the Table of Devils and have communion with them But such as have a share in the sufferings of Christ on whom the chastisement of our peace was laid he being our d Isa 53.5 Peace-Offering do participate of this Feast of the Lords Table and are made e Isa 56.7 joyfull in his house of Prayer Under the Law the fat was the Lords the children of Israel were most severely interdicted the eating of fat as well as blood But under the Gospel â—he Lord will make unto all people a feast of f Isa 25.6 fat things of fat things full of marrow At the Gospel Wedding the Oxen and the g Mat. 22.4 fatlings are slain The poor Prodigal must feed upon the h Luk. 15.23 fatted calf Our souls shall be i Psal 63.5 satisfied with marrow and fatness And as for blood Christ himself most graciously tels us a Joh. 6.53 That except we eat the flesh of the Sun of man and drink his blood we have no life in us This Sacrifice of the Peace-offering was usually added to other fore-recited Sacrifices because expiation for sin would be unavailable and unprofitable unless there were annexed a particular application of mercy in our communion with him in a way of peace and grace Our blessed Saviour as a High priest doth not only as offering expiatory sacrifice for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeem us from sin and misery but he doth b 1 Thes 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obain salvation for us and doth yeeld unto us a c 1 Pet 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manuduction to God his Father in whom d Eph. 3.12 we have boldness and access with confidence through the faith of him At these festival Sacrifices there was e De. 16.15 Judg. 21.21 great rejoycing joyned with Songs and Dancing to manifest what Joy and Exultation of spirit the Peace-offering of the Lord Jesus doth procure for reconciled sinners in the sight of God To conclude in a word Gods Majesty had his part in this blessed Offering as the Remitter of sin and transgression as being the Author of our mercy and deliverance thereby shewing that he was infinitely well pleased with this glorious satisfaction given to his Justice his soul smelling a Savour of rest in the Sacrifice of his Son will now begin to hold communion with us who are brought nigh to him by the blood of his Son The Priest had his part as the instrument of atonement between us and God If you take it for Christ we may then here apply that expression of the Evangelist f Luk. 24.46 It behoved him when he had suffered to enter into glory and the people had their share likewise to make them gratefull and joyfull for this unspeakable mercy of their deliverance 5 6. Of the Meat-offerings and Drink offerings These I shall put together in their explication as they usually went hand in hand in their oblation The common name of the Meat-offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring or offer The word for Drink-offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libamen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour out Hereby was signified the constant communion that Gods Majesty held with his people He had his presence Chamber in the Temple viz. the Sanctuary his privy Chamber in the Oracle He had his Table his meat and drink according to that promise that he made of dwelling in the midst of his people Jsrael The yeelding of these Offerings to God shewed the great interest he had in all the things which they enjoyed and that in token of homage they were to give to him of all their choice enjoyments as the soveraign Lord of all their Land and that thereby they might obtain a blessing upon their outward comforts a
originals of springs and fountaines Whereas on the other side the more dry exhalations being contained within such compact parts of the circumambient earth as do not easily yield channels and passages for their transpiration even as it is in ovens well stopt do in length and continuance of time as it were bake together into that firme solidity which we see in stones being also by new ascending vapours continually increased more and more Now hence it is that generally there is found plenty of waters in all mines and quarries which being of near kind to the lapidescent quality by which stones are generated do supply the veins of those quarries with constant moisture thereby assisting them against that gritling friability which exposeth them to corruption when taken forth of their native places As to the point in hand craving a favourable permission at the hands of the learned to speak in an allusive way In like manner the Lord Jesus is not only a solid rock but a living rock a rock that hath a fountain of living water in it and (b) Exod. 17.6 Num. 20.11 flowing from it He is that spiritual living rock which (c) 1 Cor. 10.4 followed the Israëlites in the wildernesse so called by a metaphor taken from living creatures that have a loco-motive faculty In which place the Apostle is to be understood of the water which issued forth of the rock that in a constant stream flowing from it [d] Mede Vol. 1. p. 558. followed them in their several mansions as they passed through that howling wildernesse The first time that we read of water issuing out of a rock was at Rephidim their 11th mansion which satisfied their thirst and extinguished their present murmurs Now it 's evident that the water came gushing forth out of a rock in [e] Deut. 9.21 mount Horeb [d] Exod. 17.6 and yet that mountain is the place of their 12th station at which place also the Law was given and the powder of their golden [e] Deut. 9.21 Calf was cast into the brook of water that descended out of that Mounâ— But herein Bellonius in his Itinerary observations who carfully searched those parts doth help us in that he acquaints his Reader that in this wildernesse of Sinai there is a large tract of mountaines called by the same name extending themselves a great length and in one place arising into two craggy tops like Parnassus in Phocis one whereof is called Sinai particularly giving denomination to the wildernesse and the other Horeb by both which the range of hills are promiscuously and interchangeably calld He relates also that at this day there is a â—ill of water sliding down from that hill which whither it be the same that was opened by Moses at Gods appointment who can tell But we see by Scripture that the water which Moses fetcht out of the rocky mountain of Horeb for the people in Rephidim the 11th station is recorded to have drunk-in the golden powder of their image in the 12th station which stations possibly might be but little asunder But if Alush the 10th station should be Ptolomies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jerom's Elusa in his Hilarion or if Rephidim should be Ptolomies * De bell Jud. l. 5. c. 14. ser Ruff. p. 903. Josephus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Massah his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there will prove a very great journey for the Israëlites to march before they came from that side of the Sinai mountaines westward whence the water flowed to the great and ragged rock where the Law was given in their 12th station All which I have hitherto suggested a little to further the sense of that place of Paul before-cited which according to the insinuation of our Reverend translators adding them to followed seems to carry this sense That a stream of waters from the first smitten rock followed them in that dry sandy and barren desert to refresh the congregation of Israel But to let that inquiry passe at present we are sure that our blessed spiritual rock the Lord Jesus doth supply the living stones of his building with living water flowing from his blessed side Who though taken out of the Quarry of humane nature and placed at the bottome of the sacred building of his Church is inspired with a divine vitality and hath received this gift from the Father (a) Joh. 5.26 to have life in himself and to communicate of this life unto his members (b) Joh. 10.10 that they may have it more abundantly On this living rock as on the head of the corner is the Church of God founded and all the members do come to him as lively stones so called by Peter in the forecited place by reason of a new forme life or vertue infused into them and flowing from their union with Christ Therefore is it that we read in the Prophet Ezekiel that from under the (c) Ezek. 47.1 threshold of the Temple even from this foundation-stone there said that holy man of God did see in a vision waters issuing forth in great abundance which are to be interpreted of the Spirit which Christ after his departure out of this world (d) Joh. 7.39 would send down among his Disciples So that these Temple-stones being drawn out of the (e) Isa 51.1 pit of nature and hewn by a gracious hand out of the old rebellious rock of Adam are become (f) Ezek. 11.19 36 26. fleshy and living stones and are situated upon Christ the grand foundation of his Church Who though they have most happily lost that native vitality unto sin which cleaved to them in the quarry of corrupt nature yet now by their implantation into Christ receive a new and spiritual life The stones which Deucalion and Pyrrha cast over their heads after the great deluge are called by (g) Comment in Iliad 1. Romae 1550. Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickened or enlivened stones The weaving instruments also feigned by Homer to be made of stone whereon the Nymphs did make purple webs within their cave are expounded by (h) De antr Nymph Romae 1630. Porphyry to be meant of bones and flesh which by these goddesses were framed into living bodies in that Den which mystically represented the Universe But yet allowing these fables or at least the truths shadowed by them the stones spoken of are animated only with humane or mortal life whereas the stones that we are treating of which are laid upon Christ and fixed in him the head of the Church do receive from him a life which is spiritual and eternal Seeing then the Lord Jesus only is the foundation-stone of the Churches welfare both in grace and glory which God hath laid in mount Zion at the bottome of this sacred building let us esteem it a vain thing to seek him in any place upon Earth but in his Temple the Church wherein he dwells and converses with his people by his Spirit