appointment from God Oh did men but know and understand the weighty work of an Evangelical Minister how that their Rod ought to bud as did Aarons with a heavenly prognostick or sign of ministerial fruit and accordingly to prophesie of Gods mercy or judgement to a Nation How that it ought to blossom as did Aarons in doctrines of comfort joy and assurance to broken souls How that it ought to bear Nuts for the people to feed upon in spiritual knowledge surely they would not dare to venture on such holy things Shall Uzzah be smitten for toucning the Ark Shall the men of Bethshemech for prying too curiously into it be dismayed with so sore a slaughter Shall Dathan Abiram and the rest of his company be swallowed up alive for contemning the Ministry instituted of God Shall Vzziah the King be smitten with (a) 2 Chro. 26.19 Leprosie for daring to offer Incense because it did not appertain to him Nay shall Nadab and Abihu Priests by Call and Profession be slain upon the place for offering with strange fire (b) Mat. 4 20. and yet shall dry stumps to please their vain humours puft up with conceit and pride turn blossoming Rods let them take heed of Divine blasting We read the Apostles left their nets their particular callings when they were called to the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The counsel and command of Paul to Timothy and in him to every Gospel-Minister is (c) 1 Tim. 4,15 Meditate upon these things give thy self wholly to them that thy profiting may appear to all But as to the people Too delicate and nice are those ears that cannot bear the smiting of Aarons Rods they love to smell the Blossoms of Rhetorick only But such must remember that Aarons Rod was a Scepter of Rule and Discipline and btought forth Almonds also of knotty truths There are sons of Thunder as well as of Consolation Aarons Bells must sometimes ring the knell of the Law as well as the marriage peales of Gospel-grace and love to weary souls Some would fling all Aarons Rods without the Camp and wait upon Inspirations from Heaven in a more immediate way On how grievously do they tempt God and oppose Christ who when he ascended up to the Oracle of Heaven gave Apostles Teachers Pastors to the Church For what (a) Eph. 4.12 for the work of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how long till we all come in the unity of the faith to a perfect man Ministry is a plant of Gods own right-hand an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a semper-vive For such hath God (b) 1 Cor. 12.28 set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plac'd constituted and established in the Church as the Rod of Aaron alwayes to continue in all ages green and blossoming in the Oracle Whereas some ignorantly object those (c) John 6.45 Heb. 8.11 1 Joh. 2.27 places wherein 't is promised that we shall be all taught of God and that we need not that any man teach us nor for any to learn of his Neighbour They consider not of a mediate teaching wherewith God doth â—oncur Ministers are Instruments in the work only (d) Luke 2.17 and teach but the ear 't is God is the principal Efficient and reacheth the heart Why did John and others write their Episâ—â—â—s else if this conceit had been the true meaning of the Apostles We shall observe therefore even under the new Testament whereunto those Promises did look that God was pleased still to use the mediate teaching of his Ministers but still reserving the grand prerogative of moving the heart to himself and that in a more copious manner than of ancient times therein fulfilling the promise more abundantly Wherefore its observable that though God himself could have revealed the birth of his Son to the Shepheards by immediate suggestion yet he uses the Ministry of Angels to them and of the Shepherds themselves to the people of Bethlehem God hath appointed Shepheards and Pastors in his Church to reveal his mind (e) Acts 8.29 Philip was sent by the Spirit to expound the Prophet Isaias to the Eunuch (f) Acts 9.11 Ananias was sent by God to Paul And the Angel bid (g) Acts 10.16 Cornelius send for Peter All to shew that God is pleased now to teach mediately and Instrumentally by his Ministers How happy then is such a people who have the true and genuine Rods of Aaron alwayes blossoming in their streets Happy are the people that are in such a case whose God is the Lord Thus much concerning the mysterious Things laid up in the Oracle I shall now descend to the Sanctuary and view the three famous Utensils therein contained The Mysterie of the Vtensils in the Sanctuary In the next place the stately Rarities of the Sanctuary or Holy place command from us a diligent and humble survey as to the excellent significations concluded in them There were in this place an Altar of Incense ten tables of Shew-bread and ten Golden Candlesticks whereof in their due order In general it is conceived of them that as the three Offices of Christ were exhibited in the Oracle which we have before-mentioned so also here in the Sanctuary we find the like viz. The bread on the Table noting Christs Kingly Office in sustaining his Church The Candlestick his Prophetick in illuminating and teaching of his people The Altar of Incense his Priestly in mediating for them As to the former I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspend at present only as to the last it will appear very clear I hope by what may succeed in the particular handling of it Dr. Lightf p. 58.35 Temp. First I shall endeavour to speak to the golden Altar of Incense which challenges our first attendment as standing nearest to the holy Oracle The Altar of Incense This golden Utensil was famous in its generation a Vessel of Honour and Renown It stood a nearest of all to the Oracle and therefore comes first in order of dignity to be handled The Description of this golden Altar we have heard related before Two things more I would speak to a little before I descend to the Mysterie 1. The Censer 2. the Composition of the Incense As to the Censer it is thought to be a little pan made of Gold with a handle to it which as to the brazen Altar is called a fire-pan Exod. 27.3 and a censer Lev. 10.1 16 12. As for the Composition of the Incense we read according to our Translation that it was made of a like quantity of several ingredients and thereof they burnt (a) Ainsworth Exod. 30. v. 8. 50 drams in the morning and 50 at night i.e. one pound of incense every day What the Hebrew dram is may be seen page 2. of this Treatise The Composition was of sweet spices (b) Exod. 30.24 Stacte Onycha Galbanum and sweet Frankincense They are called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turns them by Gutta
spring out of the earth and righteousnesse look down from heaven Solomon then was the (d) Act. 7.47 Architect of that antient and famous Temple But behold a (e) Luk. 11.31 greater then Solomon is here the true Iedidiah or beloved of the Lord who coements the living stones of his Church together with his own blood It hath bin usual of old at the building of some famous Palace or Cathedral that the Royal Founder should lay the first stone with his own hands having his own name engraven on it It 's lost time to humor a Jewish fancy in determining the truth or falshood of a Rabbinical Relation that King Solomon did (f) Shâ—ringham in Joma p. 106. insculp the Tetragrammaton or the unspeakable name of Johovah upon the first stone laid in the foundation of the Temple But this I am sure of that the Father of mercies acquaints us in one place by an holy (g) Isa 28.16 Prophet that he himself layed in Zion for a foundation a stone a tryed stone a precious corner-stone a sure foundation which the Apostle Peter assures us was no other then Christ himself as I shall manifest hereafter Concerning whom under the name of an Angel the Lord is pleased to charge his people by Moses in these words Beware of him and obey his voice provoke him not For he will not pardon your transgressions (h) Exod. 23.21 for MY NAME is in him We read concerning David that he gave to Solomon his son the pattern of this house with an example of all the choise accoutrements In like manner our Lord and Saviour under the Type of Solomon being called the (i) 2 Sam. 7.13 14. Son of God elsewhere from his own holy mouth assures us that the work which he had to do (k) Joh. 5.36 13 3. he received of his Father So that as Nathan was sent of a message from God to acquaint David that his son Solomon should build a house for the name of his divine Majesty and that his sons Kingdome should be establisht for ever parallel to another place in the Psalmist assuring us that his throne should (l) Psal 89.29 endure as the dayes of heaven Even so doth the Prophet Zachary inform us in the name of the Father concerning that man whose name is the (m) Zach. 6.12 Branch that He should build the Temple of the Lord that is the spiritual Temple of his Church Wherefore our blessed Lord when compared with Moses is preferred before him as being the Son of God and is reputed faithful as a Son over his own house whose (n) Heb. 3.6 house are we if we hold fast our confidence c. to the end But before I conclude this present Section I shall endeavour to compare our blessed Saviour with Solomon as the Temple builder in several respects First As Solomon prepared many costly materials buying them of the Tyrians Sidonians Arabians and other Nations So did our Lord redeem or buy anew his living stones for the materials of his spiritual Temple out of every (a) Rev. 5.9 kindred Tongue and Nation Secondly As Solomon imployed many skilful and laborious Artists both of the Children of Israel as well as of Phoenicians and of the Aegyptians as 't is related by Eusebius So did Christ our blessed Lord imploy in antient times many Priests and holy Prophets of the Jewish Nation to gather in the people of those times to the knowledge of his truth Afterward upon his Ascention or Coronation day he instituted and gave forth likewise Apostles Evangelists Pastors and Teachers (b) Eph. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the edifying or building up of the Church which is his body unto the day of glory Thirdly Solomon did not only procure and hire these fit persons to carry on the work but he proceeded actually to the building and compleating that famous House at Jerusalem so doth our holy Saviour by the instrumentality of those his faithful Labourers imployed by him constantly manage this great design of finishing his sacred Temple For as the workmen of Solomon did hew down Cedars Fir-trees and Algum-Trees in Lebanon for the service of the Temple and caused them to be brought in flores by water to Joppa and thence to Jerusalem So doth our Lord imploy such as shall (c) Hos 6.5 hew his people and take off the ruggedness of their dispositions workmen of John the Baptists temper that need not be to ashamed when they (d) Mat. 3.10 come with the Axe of conviction and lay it to the root of the tree He uses in this excellent work some Boanerges's Sons of Thunder to hew down the chosen and marke trees of election out of Lebanon the proud mountainous and rocky Lebanon of nature out of the Mountains of self-conceit pride natural righteousnesse or liberty of will falsely so conceived to close with divine proffers of mercy without an immediate power from above of civility also and common morality In this manner doth learned Jerom seem to apply two places of the Psalmist where wicked men for their lofty pride are compared to the Cedars of Lebanon In (e) Psal 37.35 one place where we read a green bay tree the text of Jerom runs thus (f) Tom. 8. Edit Erasmi Lugd. 1530. pag. 36. Vidi impium superexaltatum elevatum sicut Cedros Libani I have seen the wicked exceedingly exalted and lifted up like the Cedars of Lebanon The other place is that where the (g) Psal 29.5 voice of the Lord is said to break the Cedars yea the Lord breaketh the Cedars of Lebanon Both which are hinted by him in his (h) Tom. 5. p. 277. Comment upon the 60 of Esay In so much that our blessed Lord seems most sweetly to say to his Church upon this account if leave may be granted to allusions (i) Cant. 4.8 Come with me from Lebanon my spouse with me from Lebanon for the (k) Cant. 1.17 beams of our house are of Cedar and our rafters of Firre Such as being cut down out of the proud and towring mountains of nature by the Axe of the Law were brought in flores of repentance to Joppa indulge the continuation of the Allegory it being a place famous for this that one of the first Gospel-miracles (l) Act. 9.36 c. which Peter did was performed there Nay the choise evidence of the vocation of the Gentiles into the fellowship of the Mystical Church was here exhibited unto (m) Act. 10.11 c. Peter in a trance where he received from God in a Vision a Sheet let down from heaven filled with all sorts of living Creatures some whereof were unclean according to the antient Law and institution of Moses Peter being thereby taught that the unclean Gentiles were now also to be taken up to heaven as that (n) V. 16. Sheet was in that divine Vision Furthermore as to these our workmens proceeding in their Temple-labours
Peter's words in such a sense as may hint to us a large intire stone that lyes flat at the botome and extends to all the four corners bearing and underpropping the whole building both in the middle and all the four Angles thereof which noble and stately stone being indued with admirable strength by reason of the greatnesse and immensity of its body to undergo the burden imposed upon it we cannot apply and resemble it in a spiritual sense to any thing better than to the infinite strength of the merits of Jesus Christ our Lord on whose almighty shoulders there is laid help sufficient for our faith to lean on to support and preserve us from sinking under the direful weight of our sins into the crude raw indigested and boggy ground of our polluted righteousnesse when oppressed by the impetuous storms of temptation and when mourning under the ponderous pressure of Gods wrath righteously imposed upon the backs of sinners Hence is it that they who believe shall not need to make haste away from it as men do from boggy grounds as the noble Prophet expresseth it in the forecited place seeing it's firme ground wherein the Angular stone of our help and salvation is laid The [c] Isa 9.6 government resteth on the shoulders of an omnipotent Atlas supporting Heaven and Earth from falling under the leaden talents of divine wrath and justice So that the foundation of our spiritual house is not laid in the sandy desert of our impotent and lubricous natures or in the soft and shaking bogs of our filthy works but the help and stresse of our happinesse is settled upon One who is mighty to save For behold a hand of grace and mercy descending from heaven and fixing a most sure foundation on which our souls may find a safe and secure repose from all their fluctuations and disquietments Now for as much as the Apostles of Christ are termed also [d] Eph. 2.20 Rev. 21.14 foundations of the Church Nay seeing that even the Church it self is said to be [e] 1 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and ground of truth we are to understand the former [f] Noyes Temple meas p. 31. of a doctrinal foundation the Apostles having bin such as did edifie and build up the Church upon the head-stone of the corner So Paul speaks of himself who like a wise master-builder had laid his Corinthians upon Christ as the (a) 1 Cor. 3.10 foundation of their faith By the latter concerning the Church we are to understand the promulgation and conservation of that truth once delivered unto it by our Lord himself and his holy Apostles inviolable and indelible to the day of Christ throughout all generations But of this possibly I may speak more fully in another place of this Treatise Wherefore to conclude this present paragraph about the corner-stone let us also remember that as this stone hath respect unto both sides of the building so it may fairely represent that sacred function and office of our Lord in knitting and uniting both Jews and Gentiles in one Temple of his mystical body Ideo etiam (b) De cessat legal p. 153. saith our famous Grostest sometime Bishop of Lincolne utriusque testamenta sacrificia peregit Christus ut in se angulari lapide continuaret duos parietes aedificii culturae Domini Therefore did Christ also performe the sacrifices of both testaments that he might joyn together the two walls of Gods worship in himself being the corner-stone That so he might become the foundation (c) Jud. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the salvation common both to Jews and Gentiles For through him (d) Eph. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith holy Paul we both that is of the stock of the Jews and of the gentile race have an accesse by one Spirit unto the Father Others there be who interpret this cementing or uniting of the corner-stone to be understood in respect to Saints and Angels Seeing the Father is related by the same Apostle (e) Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together unto a head all things both in the heavens that is Angels and Saints triumphant and also such as are upon the Earth that is Saints militant in Christ the head stone of the corner 6. In the sixth and last place he is termed (f) 1 Pet. 2.4 a living stone ¶ 6. To which purpose we may observe that such stones which still remain in their native place within the Quarry not yet dugg up or removed out of their natural situation are by the antients whether Poets Orators or Philosophers called living stones At present one shall suffice for all it being a thing commonly noted in the poems of the (g) Virgil. Aen. lib. 1. v. 167. Mantuan muse which describing the seats of the Nymphs in a rock upon the African shore sings thus Intus aqua dulces vivoque sedilia saxo Nympharum domus c. Where waters sweet with gentle murmurs slide The Nymphs on seats of living-stones abide Whereas on the other side stones hewn out of the Quarry and translated into stately Fabricks do moulder away by the forcible impressions of stormy weather and impetuous windes and may be styled dead stones though it be an unusual and harsh expression when those that remain in their native seats decay not but are rather increased and augmented and in some sort said to grow The common determination is that these subterraneous bodies are inlarged in their quantity by the petrification of adjacent matter (h) Cont. Cardan Exerc. 108.9.4 Scaliger holds that they are increased by certain exhalations that sweat out of the stones themselves like as gummes out of trees which by the astringent and indurating quality of cold do admit of concretion in their exterior parts and so augment their quantities The acute (i) Principo Philosoph p. 231. Amsteled 1644. quarto Renatus Desâ—cartes differs from the former teaching that there are many sharp spirits volatile salts Oily exhalations and vapors of a Mercurial nature that ascend out of the bowels of the Earth towards its surface which according to various and different mixtures cleave together when the more lubricous fluid and aëreal parts are evaporated and flown away producing such various sorts of stones both common and precious in the upper parts of the Earth The last that I shall mention is the opinion of our Country-man (a) De orig font p. 233. Lond. 1605. 8â— Lydiat who conceives upon many probable grounds that there are great subterraneous fires actually burning in the bowels of the Earth from which there ascend great quantities of spirits and manifold vapours differing in moysture or driness according to the inflamed matter beneath The moyster parts of such exhalations are resolved into water near the surface of the earth by reason of the cold aire condensing these vapors into drops as is ordinarily seen in the art of destillation which are the
the Temple and the Court. Certainly that policy is dangerous to the State which is not founded upon piety Kings must alwayes remember to go up to the house of God and make inquiry at the Temple before they set their designes on foot The sword of Gideon will prove but a weapon made of lead it the sword of the Lord do not lead the Van of his Army David when flying from Saul takes to him a consecrated sword (k) 1 Sam. 21.9 from behind the Ephod at (l) 1 Sam. 22.19 Nob a City of the Priests and proves successeful in evading the hands of his persecutor At another time when he was to fight against the Philistins he (m) 2 Sam. 5.19 consults the mind of God and at a second enquiâ—y he is commanded not to stir till he heard the sound of a going in the tops of the Mulbery-Trees For then did the (n) Vers 24. Lord go out before him to smite the host of his enemies Afterwards in the Temple-dayes godly Jehoshaphat (o) 2 Chron. 20.4 5. sought help from God and powred forth an ardent prayer against the consederated Armies of Moab and Ammon Good Hezekiah likewise being greatly troubled by the great Army of Sennacharib but more by his (p) Chr. 32.17 raising â—etters against the Lord God of Israel goes up into the House of God and (q) 2 King 19.14 spreads the Letters before him and commits his Cause to his divine protection to the terror and miraculous confusion of his adversaries the comfort of his subjects and for an example to all future Princes to commend their lawful Arms to the God of Battel Happy are those Kings who before their enterprizes seek to the face of God Blessed are the Courts of those Princes that stand within the hearing of Temple Trumpets and successeful are those Worthies that count it their highest interest to hold constant intercourse with Heaven But besides this Royal-gate there were several others in the Western wall of the outer Court of the Temple and more as far as we have any Scripture-light than on any other side possibly to denote the great and marvellous Income of spiritual proselytes to the Gospel from the Western parts of the World in future ages There were likewise gates on the North and South as before is rehearsed more fully So that on all sides there was admission for persons to the Temple-worship thereby signifying that many (r) Psal 107.3 from the East and West the North and the South should come and sit down with Abraham in the (Å¿) Luk. 13.29 Kingdome of God Behold persons coming from afar off from the North and West with others from the (t) Isa 49.12 Land of Sinim or the Country of the (u) Gen. 10.17 Sinites Southerly of Jerusalem near Sinai in the Land of Arabia Nay God hath promised to save his people from (x) Zech. 8.7 8. the East and West and to bring them to Jerusalem and there will be their God in truth and righteousnesse As the Temple So Jerusalem it self did signifie the Church Now the 12 Apostles are said to have their (y) Rev. 21.14 names written on the 12 foundations of the gates of the new Jerusalem As by whose holy and faithful (z) Potter in 666. p. 100. doctrine all other Christians have had their admission into the Church and are converted to the true faith It is observed that the lodgings of the Priests and Levites were assigned in the (a) Jerem. 35.4 36.10 Gate-Chambers of the Temple-Courts thereby premonishing the Evangelical Church what provision ought to be made for Gospel-Officers in reference to habitation convenient for their attendance upon divine worship Moreover in the sides of these Courts there were porched-walls round about commodiously fitted with seats for persons to repose themselves upon as may be supposed in the first Temple not unlike those whereof we are sure to have bin under the second seeing our Lord himself acquaints us by the pen of the Evangelist that He (b) Mat. 26.55 sate daily with them teaching in the Temple At another time we find him (c) Mark 12.41 sitting over against the Treasury beholding what gifts were cast into it All which conveniences of walking and sitting in places pleasant and defenced from impetuous weather might yield a glance of reflection upon that pleasurable delight and sweet fellowship that Saints should hold together under the Gospel in communion with each other There being no speculation so sweet in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portico's of the antient Philosophers no converse so refreshful in the shady walks of the ancient Temple-buildings as are to be enjoyed in Gospel Ordinances no Dialogues so amiable as holy conference no disputes so mild so grave so convincing and so little intermixed with the Checquer-work of vain janglings as those that are managed by meek and holy people in the Gospel-Courts and Porches of our blessed Saviour The most famous of these was called Solomon's Porch by way of eminency as being on the East side of the outer Court most Resplendent and Majestical and as it seems bearing his name in the daies of our Lord which though formerly destroyed by the Chaldaeans as to the super-structures yet reaedified again upon the very same foundations which that glorious King had stupendiously raised out of the Vally whereof hath bin treated at large in the 2d Chapter foregoing In this place (d) Joh. 10.23 24 c. our blessed Lord did Preach himself and bespeak the people with so much perswasive Rhetorick no man ever speaking like him that many believed on his Name Over these porched piazzo's were treasure-Chambers built in several places as is generally conceived standing upon many stately marble pillars In the which were laid up provisions of several sorts for the use and service of the Temple shewing that even under the Gospel also there shall be treasures and (e) Mich. 4.13 spoyles dedicated of mens substance to the Lord of the whole Earth The open places of both these Courts as hath bin formerly mentioned were admirably paved with great variety of curious stones laid in checquered work Shewing how decently all places in and about the Temple were fitted for use what handsome and splendid Ornaments were bestowed upon that beautiful Temple what cost was expended what neat and cleanly provision was made for all the parts of that antient and legal worship To remember us surely that though there be not such holinesse now to be ascribed to publick places of worship as was of Old and although the main stresse of our service lies upon the spirituality of our hearts and sincerity of our minds in drawing nigh to God yet certainly that as to the very places where we now worship there ought to be care taken for all decency and comlinesse so far as may not trend upon the border of superstition If so be the very Rooms of our Houses wherein we lodge
the Gowned Nation but I seriously profess I had no design when the whole work was finished except the ninth chapter to have appeared publikely in it having resigned it up as a piece of service to a friend for the company of a larger Treatise of his written in our Mother-Tongue upon a subject of this like nature and thereby I should have passed through the world with more contenting secresie But since some urgent providences well known to several of my friends have over-ruled me to walk without another's shelter I thought it no unsafe course to pitch upon your Candid and Learned Protection Obliged Duty challenges the tender of my respects and former experience lays the foundation of your expected Favour The natural love and affection which I ever found planted within me toward that place of my Education even as I have generally observed I know not what Genius may I so term it or affectionate tincture to run in the veins of such as have been bred at Wadham strongly invites me to the former and I cannot dispute the equitable return of your kindness in the latter being grounded upon past experiment I shall mean-while not cease to breathe out hearty Prayers towards the Golden Mercy-Seat That all within your Walls may be set up for standing Pillars in the House of God that your hearts may be flaming Altars your Tongues golden Harps and that Garments of praise may be your Covering That the great High Priest would please to sprinkle your Consciences from all dead works with his own most precious blood and that he would carry your Names engraven upon the Stones of his Brest-plate continually before the Father That Holiness Vertue all savoury and wholsome Knowledg and whatsoever is Praise-worthy may flourish and be ever verdant within your Walls That golden Crowns of Learning imbellish'd with sparkling Diamonds of Grace may adorn your Heads and Hearts and give forth a most Orient and Radiant lustre in the Schools of the Prophets That not only the Lamp of Knowledge shining out of the Sanctuary may illustrate your mindes with Scripture discoveries But that also the Soul satiating Bread of life from the golden Table as of old it was the Priests every Sabbath may be your portion That ye might all taste of the hidden Manna that Aaron's Rod might fragrantly blossome among you and that God would write his Laws according to the tenour of the New Covenant not in Tables of stone but the fleshly Tables of your hearts That your hope may be fixed within the Vail sure and stedfast whither the Fore-runner is entred for all the Saints It would be one of the choice joys of the Lovers of that place to hear concerning you that Mercy and Truth have met together that Righteousness and Peace have kiss'd each other That all profaneness and unholiness being utterly rooted up and cast out to the Dunghil there may such proceed from thence as may prove Truth 's able Champions against the Goliahs of Errour and persons of cementing and healing Tempers to soder and salve the Schisms and Rents in the Church that Trees of Righteousness may be transplanted out of your pleasant and fruitful Nursery into the Garden of God which may yeild all manner of fruit in due season That silver streams of consolation may flow from your Spring being seasoned with the salt of Grace to refresh wearied souls and abundantly to water the dry and thirsty places of Immanuel's land That God's Urim and Thummim may be with you enabling such of you as are consecrated to God to teach Jacob his Judgements and Israel his Law That you may burn the spiritual Incense of sweet smelling Prayers before him and offer up the whole burnt Sacrifices of the Divine Ordinances upon the glorious Altar within his Gospel Temple So Prays Your hearty Well-wisher Samuel Lee. A PREFACE to the READER Courteous Reader I Here present thee with the sometime most pompous and splendid Glory of the whole world The Temple of Solomon at Jerusalem For prospect the most pleasant for foundation and walls the strongest for all its circumambient buildings the most Magnificent for costly Ornaments the richest and for its mysterious Rites the most Sacred Structure that ever the Sun saw It is commonly reported as I remember of Austin That if he could have obtained the pitch of his wishes he would gladly have seen Christ upon Earth Paul in the Pulpit and Rome in her Glory I wonder he mentioned not a fourth viz. The Temple in all its holy-day bravery I mean at the solemn Dedication thereof by King Solomon In the Land-skip of this Treatise thou maist have a short and I hope in some measure a true glance of its Royalty Though formerly as a Gentile thou mightest not presume to enter these Sacred walls yet now the partition-wall being down thou mayest draw near to the Holy of Holyes without fear of Crassus his doom never to thrive after his irreverent and bold intrusion But before I lead thee Good Reader into the Temple it self give me leave to detein thee while I discourse of some few things in haste which are necessarily to be premised to the following Work Some matters I confess might have been handled more concisely and some consequences might possibly have been wrapt up in a narrower compass But considering that Obscurity is the daughter of Brevity and that the unproficiency of some Readers proceeds from the over-frequent use of terms of Art and too compendious expressions I have taken the counsel of Aelian in the first Chapter of his Tacticks not to involve the sense in obscure and intricate words who blames most of the preceding Writers in his kind thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That they wrote as if all men knew already the things about which they compiled their Treatises manifesting by their dark terms wherein they laboured to be intricate that they intended not instruction but ostentation To let that pass The same Author promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types or Figures to Illustrate the matter that the Eye might assist the understanding So in this Treatise thou wilt find some figures of the Temple interserted which though not fully to my mind yet may moderately serve for the advancement of the true and genuine apprehension of its description as well as to delight the pious fancy of the devout Reader The next thing I am to mention is that form and figure of the Temple which is exhibited in the fifth part of the Apparatus preceding that late famous Work of the many Languaged Bibles I should not for modesties sake and the great respect I beare to such noble Labours whereby not onely our Country but the very age is honoured have mentioned any thing of this nature Had it not openly exhibited the frame thereof different from what is here produced whereby the very Body of this VVork at the first blush would have lain under dislike in the Censure of every vulgar eye However I am not
the several expressions of the holy Spirit be seriously weighed sober persons I hope will find just satisfaction To this purpose the Apostle to the (a) Hebr. 1.1 Hebrews acquaints us that in ancient times God was pleased to speak to the Fathers by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several parcels and after various manners delivering his minde in set portions unto the Church But in the Lord Jesus is made manifest and brought to light (b) Eph. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold or multiformous wisdome of God or to speak with reverence the opus Phrygionicum the embroydered needle-work of his wisdome In a word the opus (c) Spartian in Pescennio p. 215. Edit Lug. Bat. Musivum or that we may allude to Moses in his Types the Mosaick pictures and images of his glory For by Moses came the Law and that not onely in its morall but also in its Ceremoniall part whereas (d) Joh. 1.17 grace and truth came by Jesus Christ grace to supply our defects in respect to the Law Moral Truth in fulfilling and exhibiting the chief substance of the Ceremonial part in Himself We read in the holy Scriptures concerning Typical persons as well as things representing the state of the Evangelical Church to the ancient Fathers For in one place we may observe that Adam the head of all mankind in respect to the covenant of works is called by holy Paul (e) Rom. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of him who was to come In another place we read that the Children of Israel and Moses their Law-giver the Red Sea and the Cloud the baptizing of the Israelites unto Moses the Manna that rained from heaven and the rock gushing forth with water in the wildernesse (f) 1 Cor. 10.6 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were Types or Figures of us under the Gospel Again in another Epistle the Apostle having treated about various meats and drinks about the ancient Solemne feasts as New Moons and Jewish Sabbaths argues expresly their vanishing nature from their being but shadows of good things to come whereas (g) Col. 2.17 the body itself is of Christ Furthermore the Author to the Hebrews Paul most probably according to (h) 2 Pet. 3.15 Peter and the sense of the ancient Church in the time of (i) Homil. 9. in Exodus p. 96. Edit Basil 1545. Origen doth plainly assert that the Priests under the Mosaical Law did serve unto the (k) Hebr. 8.5 example and shadow of heavenly things Nay in that Epistle which might well be Styled a Commentary upon the Leviticall Ceremonies he doth almost in every Chapter give ample testimony to this point in hand yet I shall instance but in a few more as where he doth averre that the Tabernacle of Moses was a figure of more perfect and compleat services It was but (l) Heb. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable during for the present time whose moral and interpretation is to be taken out of the New testament We must plough with our spirituall Sampsons heifer or else we shall never expound the Riddle For they were but (m) Heb. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subindicationes dark patterns of heavenly things Nay the whole Law it self viz. Ceremonial contained in it (n) Heb. 10.1 a shadow of good things to come and not the very image of those things Hence it is that the ancient Ceremonies are termed (o) Heb. 7.18 19. weak and unprofitable making nothing perfect in another place (p) Gal. 4.3 Elements of this world or worldly Elements (q) Col. 2.8 and rudiments of the world as otherwhere the Sanctuary is termed (a) Heb. 9.1 worldly in opposition to its divine and spiritual antitypes otherwhere its Ceremonies are called weak and (b) Gal. 4.8 beggarly Elements by which a man cannot be enriched unto salvation In which sense we may allude to that place where Gods Majesty is pleased to tell the Elders of Israel by the mouth of his Prophet Ezekiel that he gave their Fathers in the wildernesse (c) Ezek. 20.25 Statutes that were not good that is in themselves nakedly considered they were such as whereby they could not live for unlesse they diligently kept and observed them and looked through them to the bringing in of a (d) Heb. 7.19 better hope they could not draw nigh to God with any confidence For by the 28th verse following the Prophet seems to intimate that by Statutes we are to understand the Ceremonial Ordinances The word also in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is the same with that in the (e) Psal 89.31 Psalmist which Musculus expounds of the Statutes of the Ceremonial Law distinguishing between Judgments Statutes and Commandements as if the former reflected upon the Judicial the next upon the Ceremonial the last upon the Morall Ordinances enjoyned by Moses from God But whether more judiciously then acutely I shall referre to others Seeing then the ancient Ceremonies are Metaphorically termed shadows it is requisite to have some light even to compare them with the body from which they are cast as it is observed by (f) Optic l. 2. Theor. 57. p. 63. Edit Basil Alhazen Umbra percipitur è lucis unius absentià alterius praesentià that shadows are discerned by the absence of one light and the presence of another The direct Rayes of the Suns body are absent from the place darkned by the interposing body but the Circumambient aire that is illuminated with other Rayes of light helps us to discerne the shadow In which sense give us leave to compare at present the Ceremonies to the shadows the Gospel to the substance and Christ to the luminary and then divine Revelation inlightning the Churches horizon helps our eyes to discern those ancient shadows which proceed likewise from him who is both (g) Job 8.12 light and truth whom we discerne refracted in the Law by a ray of reflection in the Gospel but by a direct beame when we come to behold him (h) 1 Cor. 13.12 face to face Furthermore as a shadow doth but in a dark and obscure manne◠represent onely the externall form or shape of a man with head armes legs and the trunk of his body in an erect posture helping us only to distinguish 〈◊〉 from the figure of a beast or a tree c. So did the Law in a dark and obscure manner hint out the excellencies of the Gospel and the figure and shape of our Lord in special But when a man hath his representation given forth in a more lively way by a picture we then know it to be the Icon of such a particular person whose feature we are well acquainted with Or yet more fully by a glasse reflecting his very face upon us Or most compleatly and absolutely by a carved Image or a Statue of marble or brasse wherein he is modelled not only according
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
(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
that at the very same time there were upon it botn buds flowers and fruit and probably leaves also which might be included in the general signification of the Verb set in the first place Junius Tremelius renders it Ecce flourisset c. Producens enim germen emiserat florem educebat amygdala Behold it had flowred c. For bringing forth buds it sent forth flowers and brought forth Almonds much to the sense of our present acceptation of the Text. The Almond-Tree is exceeding plentiful in its flowers and when they knit well it s a sign say some that it shall be a very great year for Corn Pierius p. 647. Hieroglyph as Pierius observes out of Virgil according to our common saying that a good Nut-year shewes a good year for Wheat The rind of an Almond is bitter but the kernel very delicious and the Oyl exprest out of it very physical and of much vertue To shew that chastising and reproving words though bitter in the present taste yet yield a precious and excellent fruit if well improved The shell of the Almond is very hard and not to be broken by the teeth but with great difficulty Such is the Law but the Gospel is the sweet kernel within Though mainly this Rod did decipher and hint at Christ yet did it also lock at the Ministry Heb. 13.20 1 Pet. 2.25 whereof he is head and principal He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graet Shepheard of the sheep and Bishop of souls A flourishing Ministry is an excellent Omen of a fruitful and holy people Besides this Rod did denote a continued succession of Gospel-Ministers in the work Christ the great Aaron hath his successours by his assignation (d) Cant. 2.13 nay that are begotten by him by the Word of truth as his Children Some tender buds growing up in the Spring of Learning and divine knowledge Some sweet blossomes opening into the flower of service and giving a goodly sent Some ripe fiuit able Ministers of the New Testament that can both divide the truth aright and withstand gainsayets whose shells are hard for opposition whose kernels sweet in the food of Doctrine Or we may understand this Rod as signifying the Ministry effectivè as to the effects it produceth by the blessing of God being made effectuall to produce some precious buds of Grace in the hearts of their hearers some blossomes of heavenly joy and assurance some holy fruits of righteousnesse and new obedience There are some Lambs in Christ's fold some riper some elder Christians some great with young travelling in birth with Paul (e) Gal. 4.19 till Christ be formed in others The Buds nor Blossomes nor Nuts did not perish but miraculously continued on the Rod laid up by the Testimony so neither shall the Ministry or the Word of the Gospel or the work of Grace in the hearts of the faithful wither away Every branch in Christ shall not onely be like Aaron's Rod but shall (f) Joh. 10.10 bring forth more fruit and have life more abundantly The colour of the blossomes of the Almond are of a rubens Candor a whitenesse tinctured with red white to shew the purity and innocency of the Doctrine and Life of faithful Ministers and yet many times discoloured with rednesse by reproach and persecution They have a fragrant and sweet sent so saith the Apostle that the Gospel-Ministers are a (g) 2 Cor. 2.15 sweet savour of Christ in them that are saved and them that perish (h) Plin. lib. 7. cap. 17. Pliny relates of the Panther that by his sweet breath he draws and allures the beasts to him so doth Christ in his Gospel-Ministers draw the souls of sinners to him and then teacheth them the knowledge of life and salvation But as to this Rod further We do not read expresly of any leaves it brought forth though I cannot say it did not yet however by way of allusion we may thence observe that as leaves are Emblems of outward profession so the Ministers ought mainly to take care of bringing forth fruit in themselves and others No leaves of a bare formal profession onely but a holy practical fruitful life attending their flowring doctrines This Rod was laid up neer the Ark which was the Embleme of Gods presence The Mercy-seat of Christ incarnate the Cherubins of the holy Angels and the tables of the Law and all this within the Oracle the Figure of Heaven To note that the pastoral or Prophetical Office of Christ is near and dear to God The only begotten son who lyeth in the bosom of the Father he hath (c) Joh. 1.18 declared him and as all the Buds of the Ministry flow from Christs Rod and lies by and near him It notes from whence the Gospel Embassy comes even out of the Conclaves or secret Chambers of Heaven and to note that Ministers should study much converse with God with Christ and the holy Angels and as the Tables of the Law were there the Compend of Scripture So should it be their diligent care to search in it as (d) Prov. 2.4 for hidden Treasure As the Holy of Holies signified Heaven wherein this Rod lay It admonishes Dispensers of the sacred Oracles that they should often Ascend the rounds of Jacobs Ladder be often in the Mount of transfiguration with Christ and be transformed from the Image of the world often in the Pisgah of Prayer often in the Nebo of meditation and when they come down O how will their faces like to Moses's shine before the people But alas many there be who intrude into that sacred Function that need Moses's Vail rather to cover their shame than to hide the strength of their gracious beauty from the people Did they walk more with God the reproaches and marks of Christ would be their honour (a) Pet. 4.14 The Spirit of God and of glory would rest upon them Though Israel was in the Wildernesse yet this Rod lay in the Oracle and though the Israelites murmured against the Priestly Office yet the Rod falls a blossoming If thou wouldst prove a blossoming Minister endeavour to keep company with the Ark of Gods presence Hence we may infer from the Rods lying near the Ark that a holy fruitful flourishing Ministry is of great esteem with God How then ought the people to cherish honour and pray for these Rods of Aaron Oh pray for a blossoming Ministry While Zachary was praying within the Sanctuary and conversing with an Angel we read that (b) Luke 1.10 the people were praying without If the people did pray more fervently for their Ministers they would feel more blossoming work in and upon their hearts from the Ministry of Christ While they are meditating and seeing Visions do you fall a praying If this Rod were laid up as a token of the persons whom God had chosen then let all persons beware of prophesying unless their Rod do bring forth blossoms unlesse they find a sealing
Flowers and Gemms were added to it and not weaved in it by the hand of an Artizan They were to bind the linnen Coat before-mentioned with this Belt or Girdle between the Navel and the Breast It was of the breadth of four fingers and hung down to the legs on one side When there was need of haste for Sacrifices they cast it over their left shoulder I know there be that hold there were two sorts of these Girdles the one of white linnen only mentioned in (e) Lev. 16.41 Leviticus when the High Priest was to lay down his own costly and beautiful Garments on the great Humiliation or Expiation-day and to enter into the Holy place with the garments only of an ordinary Priest to signifie his humility and lowlinesse of spirit The other that girdle which was even now described and used by the High Priest only Indeed where Moses relates the making of the Vestments he mentions Coats Bonnets Breeches in the plural being for Aaron and his sons (a) Exod. 39.27 28 29. but of the Mitre and Girdle in the singular only as if there were but one of those made viz. for Aaron where the Make of the Girdle is mentioned as before described But I shall leave this nicety to others determination only propose my conjecture as to that place of Levit. where it is to be observed that the Text doth not say the girdle was all of white linnen but barely linnen so it doth not distinguish for the various-coloured girdle mentioned often before in Exod. was all made of linnen only of threds of four various and different colours For the fine-twined linnen I take to be white and untinctured with any colour But to proceed to a more material enquiry and that is What was signified by the Girdle and herein we shall consider the various ends or uses of a Girdle 1. A girdle is of use to (b) Is 5.27 22 21 strengthen the body and preserve it in hard labour and straining-services and therefore when the Apostle exhorts Christians to stand to the truth manfully (d) Eph. 6.14 he bids them to stand having their loyns c girt about with truth As a girdle strengthens the body so doth truth the mind (e) Acts 12.8 It signifies activity and promptnesse in business (e) Prov. 1.9 2. A girdle is for ornament and beauty in which sense we may apply what Solomon speaks concerning instruction that it should be an Ornament of Grace and as Chains viz. of Gold about the neck 3. As the Girdle served of old for a purse to put the money in Take no money in your girdles in the Greek Mat. 3.1 9. (f) Dr. Arrowswith Tact. Sacr. l. 2. c. 1. §. 6. pag. 104. Rich are they who are well fraught with Truth I know thy poverty said our Lord to the Angel of Smyrna Rev. 2.9 but thou art rich In truth the chiefest Riches We must (g) Prov. 23.23 buy the truth at any rate and never sell it we must trade for the truth laid up in Scripture dig for it as for hid Treasures Gospel-ministers especially as they must be girt about with the girdle of truth so they must alwayes walk with the precious pieces of truth about them 4. A Girdle binds-on the Garments and keeps them from loosnesse from unhandsome and uncomely flying out that the nakednesse be not discovered Errour and Sin make men naked When the Israelites had worshipt the golden Calf they unloosed the girdle of truth and sincere worship When Aaron made them (a) Exod. 32.25 naked to their shame Those that are shaken from the truths of the Gospel their garments flye loose (b) Ovid. met 1. Sinuantur flamine vestes by the winds of corrupt and pernicious (c) Eph. 4.14 Doctrines and when once this Golden girdle is let fall from about their heart usually men turn oft to loose and extravagant courses and once being ungirt from the girdle off Truth at length prove unblest It is an Emblem of chastity as Solvere Zonam was used of old for married persons 5. A Girdle keeping the garments close to the body is a means of warmth in cold seasons Truth well setled to a mans heart makes him zealous for God in stormy-times 6. A Girdle helps a man to continue and persist in his labours and may therefore hold forth perseverance and constancy Gird up the loyns of your minds be sober and hope to the (d) 1 Pet. 1.13 end sayes holy Peter Let your loyns be girt about and wait for the Lords coming Luke 12.35 But to conclude The variety of colours mentioned in the Girdle signifie saith (e) Ribera pag. 188. Ribera all the various Vertues which tye the life of a good man together I shall not be so curious as to think that the white noted Innocency and the blew Heavenlinesse the Scarlet persecution the purple a holy maity of Spirit as that was an Emperial colour But rather as the Girdle in general noted Truth So the variety of colours that Saints especially Ministers must be sound and Orthodox in all points of truth they must hold fast (f) 2 Tim. 1.3 the whole form or Synopsis the Encyclopoedia the enriching Girdle of wholsome words in faith and love in Christ Jesus 4. The fourth parcel of Array mentioned in order Leviticus 8. was the Robe of the Ephod and this was peculiar to the High-Priest only which had hanging at the bottom of it the Bells and Pomgranates It was made all of (a) Exod. 28.31 blew or sky-colour to note say some the Heavenliness of Christ our High-priest Some think this garment noted Christs (a) Exod. 28.31 personall Righteousnesse The threds thereof were twelve-times double as (b) Rom. 10.17 Ainsworth notes out of Maimondes the hole thereof through which the head was put was woven at the beginning of the weaving It had no sleeves but was divided into two skirts from the end of the neck unto beneath after the manner of all Robes and was not joyned together but about the neck only And so he observes the garment of Christ to be a Coat (c) John 19.23 without seam woven from the top throughout which though not a Priestly garment yet says he it was mystical and is usually applyed to unity Jerome saies (d) Vbi supra pag. 63. Significat rationem sublimius patere non omnibus sed majoribus atque perfectis It signifies that the reason of Heavenly and sublime things is not known to all but to those that are of the high form and perfect At the bottom were the Pomgranates The juyce of which fruit is (e) Dioscorid cum Mathiola l. 1. c. 137. cooling and binding So we read of but a touch of the hem of Christs garment cooling and refreshing the heart when scorched with the burning wrath of God for sin and of a binding nature to stop the (f) Mat. 9.20 bloody issue of the soul As it
contains within its shell or rind multitudes of grains or kernels so doth the (g) Cant. 6.7 11. Church contain many members who are drawn into a body by the Prophetical Office of Christ or his saving Doctrine And as there were many Pomgranates at the hemme of Christs garment so there be many instituted Churches in the World but all depend and hang upon the garment of Christ and are taught by him The fruit is sweet and pleasant the smell is fragrant and delightful The teachings of Christ have mixed in them utile dulci not only beauty and sweet scent but as in flowers there is hony-likenesse We must draw nigh to Christ not only for the pleasantnesse but the profitablenesse not only for the smell but the food of Truth Betwixt each Pomgranate which some say were 72 in number but others that the Bells and Pomgranates both put together were 72. Prideaux pag. 14. did hang a golden Bell which seems further to clear up the accommodation of this garment to Christs Prophetical Office For the Bells were to sound when Aaron went into the (a) Exod. 28.31 Sanctuary So when Christ comes into his Church in teaching-work the sound of the Gospel Bells is most melodious converting our brutish natures into mild and ingenuous tempers For by our hearing of this Gospel-sound is (b) Rom. 10.17 Exo. 30.10 Faith ingendred in the heart to believe on the Son of God The High Priest never went into the Holy of Holies with this and the other sumptuous garments For he went into that most sacred place (c) Rev. 16.34 Heb. 9.7 but once in the year And at that time he is expresly charged to vest himself with the (d) Lev. 16.4 common garments of ordinary Priests but when come out to (e) Ver. 23. lay them down and to wash himself and put on his own proper pontifical Ornaments In the like manner our Lord Jesus when he went into Heaven signified by the Oracle He laid down his pontifical garments as to his Prophetical or Teaching Office in his own person to the outward man For when he ascended into Heaven he gave (f) Psalm 68.18 Eph. 4.8 gifts to men instituting Teachers for his Church to supply his bodily absence although he never ceases Teaching the heart and helping them to (g) Isa 48.17 57.12 profit by the outward Ministry of the Word The sound of the golden Bells ringing the glad tidings of peace is gone forth to the end of the World (h) Psalm 19.3 4. There is no Speech nor Language where their Voyce is not heard by the Ministry of his faithful Embassadors who do (i) 2 Cor. 5.20 pray us in Christs stead to be reconciled to God To conclude as there were Pomgranates joyned with the Bells at the hem of Christs garments so ought there to be joyned the savoury fruits of righeousness in life and walking with the melodious and pleasant sound of the Gospel in every Ministers preaching of the truths of Christ to the Church It is observable that in the Book of Leviticus there is one thing omitted and that is the Breeches which were first put on as hath been manifested in the first Paragraph of this Discourse of Vestments The reason whereof the Learned Jerome conjectures at in these following words (b) Jerom ad Fabiolam de vest Sacerd. Tom. 3. pag. 64. Desolis faeminabus nihil diciur hac ut arbitror causa quod ad genitalia nostra verenda Lex non mittit manum c. Which with the rest I shall render in English Of the Breeches only there is nothing spoken for this cause as I conceive saith Jerom because the Law doth not intermedle with the more secret parts but we our selves ought to cover and vail our more hidden members worthy of confusion and to reserve the conscience of the purity of the thighes to be judged of God Of other Vertues as for example Wisdome Fortitude Justice Temperance Humility-Meekness Liberality even other men may give a judgement The conscience only knows our chastity and humane eyes cannot be certain judges of these things without which they are exposed to lust even as brute beasts Wherefore the Apostle saith Concerning Virgins I have no Precept from the Lord as if so be Moses should say I cloathe you not with Breeches neither impose I necessity on any he that will be a Priest let him cloath himself Thus far Jerom. A little different from that is the fancy of (c) Origen Homil. 7. in Levit. cap. 8. pag. 148. edit Froben 1545. Origen which he that pleases may consult I shall not meddle with any censure but ctave leave to interpose this as my thought in this matter why it is left out in Leviticus because in that 7th verse he is discoursing of and putting upon Aaron all the High-Priests garments distinct from the others whereas the linnen-Breeches only were common to both or rather because it was not so convenient for Moses to put on these more secret Vestments but both Aaron and his sons put them on apart (d) Dr. Prideaux Orat. and privately by themselves Now having spoken a little by insertion of that which was before omitted I come to the Ephod it self The 5th part of Array mentioned in that orderly Method in the Book of (a) Lev. 8.7 Leviticus where Moses did cloathe Aaron the HighPriest according to Gods Institution was the Ephod it self pag. 14. The Description whereof together with its various and curious Ornaments we have at large recited in the Book of (a) Lev. 8.7 Exodus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephod comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphad cinxit superinduit amicivit To cloathe cover and compasse with a garment And thence the Greeks had their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit and make compleat The 70 do render this word (b) Exod. 29.5 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit or close together The 70 turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment for the shoulders Aquilae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumentum vestis sutilis a garment sowed together of two or more pieces as (c) Ut supra p. 61. Jerome relates Some translate it by Pallium a cloak or little vest for the shoulders and thence came both the name of Pall and the ground of its donation by the Pope at the consecration of an Arch-Bishop or High-Priest of a Province The matter whereof this Ephod for the Jewish High-Priest was made we read to have been of five things Of Gold Blew Purple Scarlet and fine twined Linnen Of the Gold Jerome in the forcited place saies thus Aurilaminae id est bracteae mirâ tenuitate tenduntur ex quibus secta fila torquentur Little lamens plates or small leaves of Gold are stretched-out of a wonderful thinnesse out of which threds being cut out are wreathed into wire The blew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70 turn it by
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
to Alms and the patronage of the Injured Then is man a melodious Harp yeilding to God most harmonious and spiritual Musick And then he goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such Instruments were then permitted for this cause even for their weakness sake to stir up their mindes to perform their external Worship with some delight Instruments of Musick were not heard in the Latine Church till the days of Vitalianus the Pope as 't is manifest by Volaterrane Platina Volaterran Anthropolog l. 22. p. 501. Edit Basil 1559 Pâ—aâ—n p. 89. Col Agrip. 1626. Fasc Temp ad Ann. Chr. 654 p. 60. Edit Hano 1613. M. Terry's Voyage to the Indies in Puâ—ch part 2 p. 1467. Eph. 3.14 21 Phil. 4.6 the Author of Fasciculus Temporum and others by whom it appears that till after 650. years there were no such things in the Service of God but that these began in the depth of Popish darkness Nay ' its observable that the Turks great strangers to the Truth are offended at this custome in the Christian Churches As a petty King of Socotora near the mouth of the Red Sea coming to the water side heard some of the Wind-Instruments of the English and being a Mahumetan asked if they played David's Psalms which he had heard of and being answered affirmatively replyed That it was an ill invention of him that first mingled Musick with Religions for before God was worshipped in Heart but by this in Sound Which may well be applyed to the times of Vitalianus before spoken of Let us rather in a few words shew why Temple Musick was of old annexed to Sacrifice Doubtless for our Instruction to shew that praise and thanksgiving ought to accompany our prayers and solemn services The Apostle Paul did so Bowing his knees in one verse unto the Father of our Lord Jesus Christ and in another ascribinâ— glory to him by Jesus Christ and enjoyns the Philippian Church in every thing by Prayer and supplication with thanksgiving to make their request known unto God Further he advises his Colossians to teach and admonish one another in Psalms and Hymns and spiritual songs singing with grace to the Lord in their hearts Eph. 5.19 He counsels the Ephesians to speak to themselves in Psalms and Hymns and spiritual songs making melody in their hearts to the Lord. 1 Thes 5.17 18 He enjoyns the Thessalonians to joyn Prayer and Praises together Pray without ceasing in evâ—ry thing giving thanks for this is the will of God in Christ Jesus concerning you and exhorts Timothy That Intercessions and giving of thanks be made for all men 1 Tim. 2.1 In like manner we finde the Saints with Harps and Vials full of odours Pro. 5.8 9. praying and praising together and in another place we finde them singing the Song of Moses and the Lamb saying Great and marvellous are thy works Lord God almighty Rev. 15.3 just and true are thy ways thou King of Saints c. Havâ—ng now finished the Interpretation of some of the chief Legal solemnities I shall put a period to this Section with the recital of some Gospel sacrifices which are called so in the holy Scriptures in allusion to those of the Temple in former days Under the Gospel Saints have their spiritual sacrifices as well as they under the Law had their carnal Indeed all theirs had some significancy in them they were not able of themselves to purge the Conscience Christ is the great High Priest that presents his whole Church to himself not having spot or wrinkle Eph. 5.27 or any such thing but that it should be holy and without blemish yea he hath made his people to become a holy Priesthood to offer up spiritual sacrifices and a royal Priesthood 1 Pet. 2.5 to shew forth the praises of him who hath called us out of darkness into his marvellous light v. 9. Singing of God's praises is a most royal and princely service He hath joyned the Crown to the Mâ—ter and made us Kings as well as Priests to God and his Father Rev. 1.6.5.10.20.6 to whom be glory and dominion for ever Habeat in se saith an Ancient defixum Altare tâ— in quo orationum hostias misericordiae victimas offerat Deo In quo coninentia cultro superbiam quasi Taurum immolet iracundiam quasi Arietâ—m jugulet Origen in Exod. Hom. 9.98 Psal 100.3 Luxariam omnemque libidinem tanquam Hircos Haedos libet Let him have an Altar fixed within him on which he may offer up to God the sacrifices of Prayers and the oblation of Mercy In which he may slay pride like a Bullock with the slaughtering knife of abstinence he may cut the throat of wrath as of a Ram and may make a burnt sacrifice of luxury and all lust as of Goats and Kids When we enter the Courts of his Temple with the voice of joy being his people and the sheep of his pasture let us give up our selves as sacrifices to his praise All the sheep of Christs flock saith our Learned Grosted alluding to that place in Canticles bring forth Twins Grosted de Cessat Leg. p. 125. Cant. 4.2 and there is not one barren among them and the twins are saith he the love of God and our Neighbour The first and prime Gospel sacrifice is our heart and soul Son give me thy heart is that which God principally calls for and expects at our hands The Inwards of the sacrifice were always to be burnt upon the Altar God delights in hearty service when our souls are inflamed with love to him in communion with him in the Ordinances Strabo Geog. l. 15. p. 732. Edit Caus Concerning the Magi in Persia so Strabo calls their Priests it is related by him that they distributed the parts of the sacrifice to be eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting apart no share for the Gods for they say that God requires nothing of the sacrifice save the soul I am sure whatever superstitious customs were among the Heathens that the glorious and infinite God that searcheth the heart and tryeth the reins expects them principally and wholly to be sacrificed in all our approaches to him 1 Pet. 3.15 whom we ought to sanctifie in our hearts Therefore in Scripture we shall finde that the actings of the several graces implanted in the soul by the Spirit of God are called by the name of sacrifices Contrition and brokenness of heart are the sacrifices of God Psal 51.17 which he will not despise Faith is a sacrifice If I be offered upon the sacrifice and service of your faith Phil. 2.17 c. which some interpret thus That the Apostle had consecrated and dedicated them as a sacrifice to God by believing and now drawing nigh his Martyrdom Dutch notes was to have his blood spilt as the Drink-offering of Wine anciently was joyned with the Meat-offering upon the sacrifice of their Faith Joy is an
under the Law though somtimes fortified by the Moral and Judicial Laws were also to remain after the abrogation of the ceremonies and not to determine at that time As for example the seventh part of our time stands dedicated to God by a moral Institution being appointed before the Law was given in the Wilderness even in the state of Innocence and therefore continues after the Law even in the times of the Gospel although the seventh part part of the week be changed to another day yet a seventh part still continues so likewise some acknowledgement of our substance and goods the encrease of our grounds and the fruit of our labours is to be rendred up to God as a moral duty as thereby owning him to be our God and the giver of all our blessings But now the quota pars or how much of this is to be dedicated stands in force by the positive Law of his Declarative Will which I have shewn to be the tenth God declaring that the tenth is his 't is his portion in the world which he gives to his servants whom he appoints for the celebration of his worship Wherefore even Heathens by the light of nature knowing that there is a God and consequently that this God is to be worshipped and then that there must be administrators or managers of this Worship who because of their constant attendance thereon could not nay might not employ themselves in any worldly affairs therefore ought to have some set maintenance whereby their lives might be preserved according to the dignity of their place wherefore they generally assigned them the tenths either deducing it by tradition from the ancient Patriarchs after the flood to whom they were allyed in collateral lines or else by imitation of the Worship of God in Canaan This I could abundantly testifie out of Plutarch Plut. in Luc. alibi and other grave Authors in this case But I cannot say that the tantum or such a quantity dedicated to God could be discerned by the light of Nature A second branch of the objection is That this way of maintenance is Popish and Antichristian being brought into the Church after the defection from the Truth and the rise of the man of sin As to this the want of skill and knowledge in the history of the Church may be indulged and pardoned for no man is bound to speak more then he knows yet to assert it so vehemently as some have done that 's unhandsom and not befitting any sober spirit Let them then know that after the ten persecutions of the Primitive times were ended and peace and rest given to the churches of Christ by the great blessing of God under the glorious Reigne of Constantine the great that godly Emperour that he made a Decree and Law Sozom Hist Eccl. l. 1. c. 8. That the Christian people should give a certain fixed rate of their estates to the maintenance of the Gospel-Ministery about the year 325. after the overthrow of Licinius which certain rate that it was a Tenth is attested by some vid. Zipp 363. ex Hermanno and was fully enjoyned by after Empeâ—ours Whence we infer First That this work was not done by the Pope for then there was but a Bishop at Rome without a super-eminent title or power over others which is the character the Apostle gives whereby we should know the rise of Antichrist 2 Thes 2.4 That it was many years before the clear manifestation of the Man of sin which was in the year 602 when the cruel Phocas constituted the Bishop of Rome head over all Bishops and then was he revealed with power It is true Whitak Ope. Theol Tom. 2. cont de Rom. Pont. praef p 517. 2 Thes 2.7 An 325. Petav Doct. Tempor part 2. p. 720. an Antichristian spirit catching after superiority and usurping of the place of Christ to be Head of the Church did work even in the Apostles days and yet no sober person will say I hope that those times were Popish But to clear up all The Nicene Council manifests the days of Constantine to have shined with great luster of truth as appears by the Nicene Creed or Confession of Faith composed by three hundred and thirteen Fathers then met together in Council which is commonly to be seen for five of the three hundred and eighteen did disagree from it Hotting Eccles Hist part 1. p. 174. They determined also clearly against Arius the Heretick who opposed the Divinity of Christ In these times of the Sun-shine of the Gospel was it that the godly Emperour Constantine stated a set rate for the Ministery Afterwards here in Britain the Saxon Kings having expelled the British out of their ancient Seats being themselves then Pagans at last were converted to the Faith and holding possession of the Land by the Title of Conquest of what Lands they kept to the Crown and of what they enfeoffed their great Lords in to hold under them they retained nine parts and made a donation or deed of gift of the tenth part to the Clergie so that there is no one person in the land that hath at present any injury or is oppressed thereby For if Landlords they never purchased the tenth If they be tenants they never paid for any Hold or Tenure of the Tenths either by Fine or Rent The tenth part being always reserved upon the account of the ancient Donation as the Ministers particular stated portion unless what is alienate by Impropriation in the days of Henry the eighth so that all the great men of the Nation holding their lands either by Grant from the Crown or Patrimonial descent or purchase do thereupon still retain the right of Patronage or presentment to such places whereof their Ancestors were possessed at the time of the Donation So that this Tenure and possession proceeds from the free gift of Christian Magistrates who seeing a necessity of maintaining a godly learned and painful Ministry thought it the highest prudence to fix upon some setled rate and portion annually to be assigned over to that use and behoof who because of the example of the ancient Patriarchs before the Law and the command and institution of God under the Law thought no course could be better taken then to follow those leading examples and not to give either an eighth or ninth or a twelfth or twentieth part of their estates but a tenth which hath since been confirmed by manifold Acts and Decrees of successive Parliaments of this Nation both before and since the Reformation But as to the manner and way I think no sober and serious person will much hesitate in case there be a fixed rate set and appointed that so their condition may not fluctuate and be subject to inconstancy their hopes of supply being else frustrate under some necessities of Providences Hence then as to the third branch of the objection which lies against forced maintenance There is no person in this point unjustly and unrighteously