Long may he continue both fragrant and fruitfull in our Sanctuaries But to proceed All these curious Ornaments hitherto mentioned were overlaid with most precious Gold even the Gold of Ophir or (e) 2 Chr. 3.6 Parvaim differing names as (f) Ar. Mon. anti Judaic l. 1. c. 9. some conceive of the same place which is apprehended to be no other then the Country of Peru so called at this day in the American Continent a place very plentiful of Gold Now although the Assertors of this Opinion viz. that the ancient Ophir was the same place with the present Peru are without doubt greatly mistaken yet the Argument which some use against that assertion viz. that America was not discovered by the Ancients no not till the daies of Columbus as they conceit is as false For (g) Biblioth Hist l. 5. p. 207. Ed. Gr. H Steph. Diodorus Siculus acquaints us that the Phoenicians those most famous Sea-men of old times were by great storms driven off from the Coast of Africa farr to the Westward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many daies together and at last fell in with an Island as he terms it and as America is now almost fully discovered to be of great magnitude and vast Extent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying from Libya many daies sail toward the West which Story can be fixed upon no place in the World save America if the Relation of Diodorus had solid ground for its truth For the few Islands of the Atlantick vast Ocean called the Azores and some others are very inconsiderable in their Bulk Moreover this discovery of the Tyrians our Author doth insinuate to have been performed in very ancient times Concerning this place as some conceive Plato likewise doth treat in his (h) Pag. 24. To. 3. ed. H. Steph. 1578. Timaeus when he saies that beyond the Pillars of Hercules there was an Island in the Atlantick Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 larger then Africa and Asia put together and in more modern times but a good while before Columbus Madoc a Prince of the British blood had found it out Powels Hist Wales pag. 228. But whatever their actual discoveries were it is evident and clear that the Ancients were very skilful in the knowledge and praediction of Eclipses as is famously known concerning Thales Hipparchus Calippus and many others who could not be ignorant of the (a) Clavis Com. in cap. 1. Spher Johan de sacro Bosco p. 146. edit Lugd. 1618. Metam lib. 1. Fab. 1. roundnesse of the Earth it being demonstrable from the Moons Eclipse might thence inferr that there might very probably be other Lands on the other side the Globe within the bosome of the Atlantick Ocean to give a poize to the vast Continents of Europe Asia and Africa For as Ovid had observed possibly from the writings of some Mathematicians or some common stories then abroad in the World circumfuso pendebat in aëre Tellus Ponderibus librata suis That the Earth * Job 26.7 hung within the compassing air being equally poized with its own weight the opposite parts pressing towards the Center against each other Which is the Ground whereupon the (b) Of Languages p. 120 learned Breerwood doth most probably inferr that the Terra incognita or that part of the Earth as yet unknown to us lying toward the Antartick Pole doth equalize the whole Continent of these three parts of the Earth into which the ancient Geographers did divide it to counterpoize the great and vast tract of Land which is discovered in the North parts of the World even as far as 81. degrees by William Hudson an Englishman as Purchas relates in his Pilgrims Part. 3. pag. 464. and before that to 82 degrees of Latitude in a place which the (c) Bert. Ta. bul Geogra Contract Amsterdam 1616. p. 59. 62. Hollanders made to in the year 1596 if Bertius say true and called it Spitsberg from its craggy and mountainous inequality And lest any should object that possibly the Southern Seas might be shallower then ours it is answered by the experience of our own Mariners who have found it on the South of Africa and America to the contrary I am sensible how farr I have diverted from the businesse in hand upon the pleasantnesse of this Inquiry yet shall I crave pardon for one word or two more whereby I would shew that we may even out of Scripture gather something concerning the roundnesse of the Earth For at first the waters did cover the face of the Earth before ever the Mountains were weighed in scales and the Hills in a ballance which by the mighty power of God's word were taken out of the body of the Earth underneath the incircling Waters and laid on heaps by his admirable and infinite skill and power in such manner as to give an equal poize as well as to †Arias Mont. Anti. Judaic p. 13. yield deep and vast channels and caverns for the waters to subside and sink into which were also weighed by measure Job 28.2 He it is who measured the waters in the round (d) Isa 40.12 hollow of his hand So in the book of Job where we read He hath (e) Job 21.14 compassed the Waters with bounds the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His appointment or constitution as Arias translates hath he described with a Compass upon the face of the Waters and so to the same purpose the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He encircled the waters according to his appointment In like manner speaks the Spirit of God in the book of Proverbs that Christ the Wisdom of the Father was with him rejoycing alwaies before him when he set a (f) Pro. 8.27 Compasse upon the face of the Depth Whereby we learn that Solomon had probably some Knowledge of the circularity of the Earth and Water in one Globe That the Earth was sphaerical the Prophet (g) Isa 40.22 Isaiah seems to insinuate when he brings in the Majesty of God sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Globum Terrae Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventy on the Circle of the Earth Lastly that the Heaven which environs this Globe on all sides is also round Eliphaz the Temanite observes when he mentions God's walking upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circuit of the heavens So that although Scripture most frequently speaks according to the apprehension of the vulgar as in the Earth's station of the ends and sides of the Earth the Sun and Moon as being the two greatest lights the measure of the brazen Sea whereof before and in such like yet there are very excellent hints of true physical Notions in the sacred Leavs as in that of the (a) Ps 132.7 Jer. 10.13 51.16 Eccles 1.7 winds coming out of the Earth and the rivers proceeding from the Sea and many others So in this particular of the roundnesse of the Earth and Water in one body But to conclude with an
have read that the Dead-Sea might easily be discerned Bell. Judale lib. 6. cap. 6. which claims affinity with Truth according to what Josephus relates concerning the Tower Psephina in the North-West Angle of the Walls of the City which was 70 Cubits high from the ground and that not so high as this upper-part of Moriah according to some from whence he tells us that Arabia the Sea and the utmost Coasts of the Hebrews might be seen This is attested also by Brocardus who saw its Ruines that all Arabia Jordan Pag. 35. Pag. 36. and the Dead-Sea-might be perceived from that Tower in a clear day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Aristeus That the Temple was built on the Summity of the Moriah Mountain which was built on higher ground then that Tower of Psephina What an admirable Prospect may Towring-Fancies conjecture to have been within view from the Top of this rare Pile which stood as some relate on more elevated ground then any part of the City and was withall fifty Cubits higher then the former Tower of Psephina where leaving our devout Students in Perspective to plot the Land of Canaan after a more exact manner then yet we have received let 's descend into the Lowest-Room of the Porch which we find without Gates according to the general Opinion but there was a very magnificent Entrance raised by many steps out of the Area of the Priests Court The height of the Arched Portal is not laid down in the Sacred Leaves But that the Room within was wholly overlaid with pure Gold we have sufficient Testimony enough to dazle the eyes of the greatest contradiction 2 Chron. 3.4 Which Radiant Adornment might cause some hesitation concerning the received Opinion of its being without Doors because of the grand Curiosities within which would else be exposed to all Weathers but especially since we find mention of the Doors of the Porch 2 Chron. 29.7 in the Book of Chronicles expresly called in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that they were the Doors of the Outer-Sanctuary opening into the Porch I leave it as an improbable Answer to the determination of Learned Rabbies Of the Sanctuary THE Sanctuary or Holy Place or Body of the Temple sometimes called the Greater House sometimes the House onely or the middle-part betwixt the Porch and the Oracle had these Dimensions For the extent of its length within the Walls 1 King 6.17 1 King 6.2 3. pag. 89. in quarto from East to West it contained 40 Cubits The breadth from North to South was 20 and the heighth 30. I know Arias Montanus would have it within to be but 20 Cubits high parallel to the height of the Oracle and that there were private Chambers over it as well as over the most Holy Place but because he nor any else have yet proved it out of Scripture we leave it to the decision of the Judicious Reader The Doors 1 King 6.33 34 35. For the Partition Wall see the next Section 2 Chron. 4.22 1 King 6.35 The Doors of this House or Holy Sanctuary at the West end of the Porch or the East-end of this Holy Place were of folding leaves made of Fir-Tree and the Posts on which they hung were of Olive-Tree made four-square Now whereas it is said these Doors were of Gold in one place we understand the meaning by another place which sayes they were covered with Gold that is with thin Plates of that excellent Metal which were laid and embossed upon carved Cherubims Palm-Trees and open Flowers The Walls As to the Walls the Out-side exposed to open view was as is conceived by some all over-layed with silver For which very purpose we read that David appointed seven thousand Talents of refined silver 1 Chron. 29.4 yielding a most glorious and shining Spectacle to all Beholders though others apprehend them onely to be of white polished Marble 1 King 6.18 The in-side of the Walls was first covered with Cedar and carved with Knops and Open-Flowers or as it is expressed verse 29. with carved Figures of Cherubims Palm-Trees and Open-Flowers and all these laid in Gold of Parvaim Nay we find that it was also in some select places most gorgeously adorned and garnished with precious stones Ibid. but of what sorts and in what curious method disposed we cannot learn The Floor The Floor of this House was first laid with Planks of Fitte 1 King 6.15 30. and Boards of Cedar and all over-laid with pure Gold The Windowes Concerning the Windows we neither read of their number nor the particular dimension of any neither their fashion or of what materials A Question might be moved Whether they were of Glass seeing the Phoenicians Plin. 1. 36. c. 26. the first Inventers of it were Neighbours to the people of Israel and gave in great assistance to this glorious Work Besides it 's sufficiently known that the Glassie Sands of the River Belus were within the Territories of the Tribe o◠Asher But whether the Discovery were so ancient as the time of Solomon I have not yet read What Herodotus hath spoken in his Thalia of the Aethiopians burying their Dead in a Tombe of Glass dug out of a Rock is mentioned by him to have been seen by the Messengers of Cambyses sent to the Aethiopian King but he doth not tell us of any more ancient use of it To this about Glass Tombes in Aethiopia Strabo in the 17th Book of his Geography p. 822. of Casaubon's Edition and Diodorus Sic. l. 2. Sect. 15. and lib. 3. Sect. 9. and Ctesias Cnidius in Diodorus agree with Herodotus though Ctesias dissent from Herodotus about the manner of intombing To this purpose I remember also in the Arabian Story of the Pyramids recited by the learned Mr. Greaves That the King which built the Pyramids put in the Westernmost of them glass that might be bended and not broken p. 82. All which Story is by him counted little less then a Romance Yet possibly there might be Rocks in Aethiopia like to those in Moscovia mentioned by M. Fletcher in his History whose Scalings might be transparent and flexible and not so fragile as our Artificial Glass which we use for Ship-Lanthorns and other ends But how ancient the Invention of Glass truly was I have not yet found so as to give any real satisfaction For although Theophrastus the Successor of Aristotle in his School in the 114th Olympiad as Laertius writes which was about 320 years before our Lords Incarnation doth recite a story of a Glassie matter made of Earth and Brass mixt in his Book de Lapidibus yet he puts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it that he received it but by Tradition and doth not speak clearly to the point in hand about the time of its Invention Yet concerning the Antiquity of Glass I have one thing more to offer and that is Jos 11.8 13.6 what we read of in the relation of Josua's
carrying on of the Temple-Work were divided into 24 Courses by Lot according to this ensuing Table in the days of David by his Appointment But these Orders as to their Genealogicall Succession having been much confounded since that time especially under the Captivity possibly the Priests of Nehemiah's List might receive new Names according to a new Lot for their several Stations and therefore it is perhaps that we find the ancient Names somewaat varied and some of the new Courses not to be found Registred according to all the Names of David's Division Howsoever so far as they can be without many Transpositions of Letters clearly set down we may read as follows 1 Jehojarib 1 Chron. 24.7 called Jojarib in Nehem. 12.6 19. 2 Jedajah 1 Chron. 24.7 Neh. 12.7 19. 3 Harim 8 Neh. 10.5 12.15 Or Rehum Chap. 12.3 4 Seorim 8 Perhaps Serajah Nehem. 10.2.12.1.12 5 Malchijah 9 Nehem. 10.3 Or Malluch Neh. 12.2 Or Melicu v. 14. 6 Mijamin 9 Nehem. 10.7 Or Miamin Neh. 12.5 Or Minjamin Neh. 12.17 7 Hakkez 10 Perhaps Hatiush Neh. 10.4 12.2 8 Abijah 10 Neh. 10.8 12.4 17. Luke 1.5 9 Jeshuah 11. 10 Shecaniah 11 Neh. 12.3 Or Shebaniah Nehem. 10.4 12.14 11 Eliashib 12. 12 Jakim 12. 13 Huppak 1 Chron. 24.13 14 Jeshebeab 13. 15 Bilgah 14. Nehem. 12.5 18. Or Bilgai Neh. 10.8 16 Immer 14. Perhaps Merimâ—th Neh. 10.5 17 Hezir 15. Called Ezra Neh. 12.1 13. Or Azariah Nehem. 10.2 18. Aphses 15. 19. Pethahiah 16. 20. Jehezekel 16. 21. Jachin 17. 22. Gamul 17. 23. Delaiah 18. 24. Maaziah 18. Neh. 10. â— or Madiah Neh. 12 5. Moadiah ver 17. Of â—hese twenty four courses The first course entring upon the first Sabbath after the Temple's dedication continued so in the devolution of the work unto each succeeding course from Jehojarib the first untill the captivity and being afterwards fixed in the best order they could did so endure till the daies of our Lord's Incarnation Luk. 1.5 neer which time we read of Zachariah's Ministration at the Altar of Incense being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we translate it Of the Course of Abiah which was originally the eighth in number it being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think from this hebdomadicall or weekly entrance into the service Which word if critically insisted upon though it may not yield sufficient ground to build the assertion of this constant revolution of courses at such a set time as a week and if so yet is it not safe to lay stresse upon words the argument from Etymology being very sandy since the fall of the Tower of Babel upon the tongues of our Ancestors yet notwithstanding there are two places of Scripture that help us in this point that we may dismisse verball niceties to their tongues to whom they do movere Salivam The former place acquaints us of the Priests entring in upon the Sabbath and the latter 2 Chr. 23.4 2 Kin. 11.7 of their going forth upon the same day which is sufficient enough at present to our purpose especially Joseph Anti. l. 7. c. 11. p. 248. G. mihi since confirmed by Josephus being himself a Priest in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he ordained speaking of David that one Family or course should minister unto God for eight daies together from Sabbath to Sabbath Of these twenty four Tribes or courses 1 Chr. 24.4 sixteen were of the line of Eleazar and eight of the race of Ithamar The work impendent upon their shoulders since the Tabernacle-Vessels were taken off after the settlement of the Ark in the fixed place of the Temple was various and excellent consisting principally in these following particulars 1 The work of sacrificing with all its rites did lye upon them in all Offerings on the Altar of burnt offering nay 1 Chr. 6.49 2 Ch. 29.22 the whole service of the most Holy place 2 The Government of the Sanctuary and of the House of God was impendent on their shoulders 1 Chr. 24.5 3 They set the new-prepared shewbread on the golden Tables within the Sanctuary every Sabbath and removed the old 4 They ordered the Lamps of the golden Candlesticks every Morning 5 They kindled the daily Incense to make a sweet perfume in the Temple at the time of the dressing of the Lamps 1 Chr. 6.49 that the stench of that work might not be offensive 6 They were rhe unappealeable Judges of Leprosy Lev. 13.2 3. and Jealousy betwixt man and wife 7 They blew the Trumpets to the solemn feasts Joel 2.15 1 Ch. 15.24 16.6 Num. 10.8 31.6 and also before the Ark at its solemn removals and also to accompany the Captains of the Battel in War with their silver Trumpets before the Battel as may be perspicuousâ—y evident out of severall places of the holy Scripture 2 Ch. 13.12 Lev. 6.12 13. Exo. 30.23 1 Chr. 9.30 Mal. 2.7 8 They were to looke to the burning of wood continually upon the brazen Altar that the fire once kindled from heaven might never be extinguished 9 They were to make the holy Ointment with the appointed Spices 10 They instructed the People in the Law of God Of the Levites The Levites distinctly so called were not Priests but such as came from the stemme or root of Levi excepting the Children of Aaron These persons were appointed to wait upon the Sons of Aaron in the Courts and in the Chambers 1 Chron. 23.28 29. c. in the purifying of all the holy things and the work of the service of the house of God Both for the Shew-bread and for the fine flower for Meat-Offerings and the unleavened Cakes and for things baked in Pans or fryed and for all manner of Measure and Cize a good president to learne us of what sacred estimation we should account and what diligent care we should take in the conservation of the standard Vessels for the administration of commutative Justice they were also to stand every Morning to thank and praise the Lord and likewise at Evening Yea and to offer all burnt sacrifices unto the Lord that is to assist the Priests in case of multitude of Offerings such as were extraordinary in the Sabbaths new Moons and Set-Feasts by number according to the order commanded them continually before the Lord. And that they should keep the charge of the Tabernacle of the Congregation and of the holy place and of the Sons of Aaron their brethren in the Service of the house of the Lord. For which end they were at first numbred at the age of thirty years 1 Chron. 23.26 27. 1 Chro. 23.3 c. but after the daies of David alwaies at twenty Because then they did no more carry the burden of the Tabernacle-implements and Vessels Their number in the latter end of King David's reign was computed at thirty eight thousand whereof twenty four thousand were set off for the work and businesse of the holy House Six
and take our repast cannot be endured to be offensive by uncleanness Iâ— for our civil meetings as in publick Halls and Senatories men take the strictest care to have such places swept and garnished how much lesse should publick Oratories and Temples for the Congregations of the Faithful to assemble in be turned into Garrisons Prisons or Stables Furthermore We read concerning the Temple (f) Dr. Light p. 3. 12. Temple p. 191. as it stood in our Saviour's daies that all the Courts were curiously and strongly arched under ground with double arches one upon another which was on purpose done to prevent any secret making of graves in any of the Courts of the Temple much lesse the Temple it self To (g) Levit. 19.16 18. touch a dead body was a great defilment or the bone of a man or a gave Such a person was to be unclean for seven dayes and there were appointed many curious rites about his purification there observable It should seem in the dayes of our Lord that ordinary burial places were without the gates of the Cities or Towns As may be observed about Lazarus his grave that Christ was not (h) Joh. 11.30 32. yet come to the Town of Bethany and yet was at or near the grave but more particularly about the raising of the young man of Naim who was (i) Luk. 7.12 carryed out at the gate towards burial The (k) Mat. 8.28 33. Tombs likewise where among the possessed person conversed were without the City Lastly our Lord himself as he suffered (l) Heb. 13.12 without the City so was he buried For (m) Joh. 19.41 42. in the place where he was crucified there was a Garden and in the Garden a new Sepulchre of (n) Mat. 27.60 Joseph of Arimathea and there was the body of our dear Lord intombed Nay the Common burial place was in the Vally of Kidron as (o) Jerusal num 204. Adrichomius relates Now whereas we read of the Kings of Judah buried in the Garden of the Kings house that was a particular Royalty as among the Romans they permitted their chief and most noble Patriots or Generals to be buried in the forum or other place designed within the Walls As among the ancient people of God so neither among the wiser Heathens were Sepulchers permitted within their Cities much lesse in Temples Plutarch in the cloâ—e of the life of Aratus saies that there was among the Sicyonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antient Law against it P. 1922. Edit H. Steph. Tom. 3. And Petitus in his explication of the Athenian Laws saies (p) Tit. 8. Pag. 495. Semper extra urbis pomoeria that they alwayes interred without the limits of their Cities As for the Romans the ancient Decem virate in the Laws of the 12 Tables commented upon by (q) Cap. 3 Pag. 20. Kittershushius this is one Hominem mortuum in urbe ne sepelito neve urito Bury not neither burn a dead body in the City Whereof that commentator renders 3 reasons 1. That a publick place should not be tyed up by private Religâ—on For they did exercise some kind of Religious piety toward the places of their dead The Lares Larvae and Genii or Ghosts of the departed being esteemed sacred 2. That the sacred places of the City he not polluted which agrees properly to our purpose 3. Because the Air is vitiated by the exhalations from dead bodies In which point the Civillians would do well to consult and recite the opinions of learned Physitians To the same effect he mentions the Laws of several Emperours as (r) Henr. Salmuth in Panciroli de reb deperd Tit. 62. p. 339. Hadrian Antoninus pius in Jul. Capitolin Gratian Valentinian Theodosius who gave expresse charge especially the last and sent out Edicts against burying in Churches or Temples It seems also that the civil Law of the Romans had obtained among us here in Brittain in this matter and had continued for many ages till the dayes of Cuthbert the 11 Arch-bishop of Canterbury who obtained licence of the Pope of Rome to bury in Church-yards as (Å¿) De presul Angl. p. 65. Edit 1616. Bishop Godwin expresly mentions in these words Hujus Pontificis precibus indultum à Papâ ut in coemeteriis liceret mortuos sepelire in civitatibus sitis cum anteà mos esset cadavera extra pomoeria tumulanda deferre At the request of this Bishop the Pope did grant leave to bury the dead in Church-yards situate within Cities whereas before the manner was to carry them to burial into places without the Walls Nay it should seem that liberty was also given to bury in Churches themselves at the same time for this Arch-Bishop was (t) Antiq. Britan. p. 61. buried in his own Church who died as these 2 last cited Authours agree A. D. 758. So that this undecent custome it seems of inhumation in (u) Weavers funeral Monuments p. 8. Somner's Canterbury p. 232. Churches hath not bin in England but a little above 800 years and began almost in the depth of Popery Strange it is that a thing to the Jews of old so abhorrent and detested unknown to the Primitive Christians so strictly forbidden by the Civil Nations in their Laws should obtain among Christians in it self so unseemly to the living offensive to the dead unprofitable unlesse that we grant prayers for the dead to be availeable a piece of worship fit for such as decent as the act of burial It is somewhat inconsistent with them that place such holiness in Churches so to pollute them with graves for they are counted great pollutions in the Book of God But I crave pardon for insisting so long upon this Popish absurdity that is so riveted into mens minds by inveterate Custome that it 's almost out of view of cure For my part I think it a great mercy for persons deceased to have comely and decent interrement and according to their quality both lawful and commendable it is to have Monuments of their Vertues erected over them But why it may not be done in a place walled in for that purpose without the bounds of Cities as of old it was customary and is at this day at Newport and Yarmouth in the I le of Wight good presidents for us nay and be lesse subject to impaire let others Judge Sure we are The Temple of Solomon nor its Courts and Precincts knew any such matter but all its pavements were preserved in due Order and Method unviolable Hitherto have we traced the naked buildings of that glorious Temple of Solomon It is now high time to survey the Mysteries of the particular rarities set up in their due places within and without Which with the gracious permission of Gods holy Majesty begging the silver influences of mount Zion I shall proceed to lay down in the succeeding Section SECT III. The Mysteries of the several Ornaments and Utensils of the Temple IN the beginning of
Mal. 3.10 Bring ye all the Tithes into the store-house that there may be meat in my house and prove me now herewith saith the Lord If I will not open you the windowes of Heaven and pour you out a blessing that there shall not be room enough to receive it and I will rebuke the devourer for your sakes and he shall not destroy the fruits of your ground neither shall your Vine cast her fruit before the time in the field saith the Lord of Hosts b Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a Meat-offering and a Drink offering unto the Lord your God that is by blessing of the fruits of the Land that they may yeeld such plenty as wherewithall you may prepare Offerings for his Altar which before was c Joel 1.9.13 Verse 10 c. cut off from the house of the Lord. For the field was wasted the land mourned the corn was consumed the new wine was dried up and the oyl languished Several Appendices there were unto Sacrifices under the legal Administrations Manifold washings to denote the purifying of our souls by way of preparation for our solemn spiritual worship which we are to performe to God under the Gospel In Meat-offerings d Lev. 2.15 oyl was used It was an Embleme of mercy saith e Orig. Hom. 2. in Levitic p. 118. Origen and signified the great condescending favour and mercy of our God to hold fellowship and communion with his poor people in Ordinances of his worship Salt was a constant attendant upon f Lev. 2.13 Sacrifice every oblation of thy Meat-offering shalt thou season with Salt nay with all thine Offerings thou shalt offer Salt No Sacrifice is acceptable to God but what 's savoury Salt resists putrefaction and is a great digester of crude and raw humours We must sprinkle Salt upon our Sacrifices and draw nigh to God in his Worship with a serious savoury frame of spirit If Christian conference must be a Col. 4.6 seasoned with Salt how much more our Prayers wherein we speak to the great and infinite Majesty of Heaven In the sacred pages the word of God is compared to salt as wherewith the hearts and mouths of Christians are seasoned against the waterish and indigested notions of persons erroneous in principle and practice Our Lord doth call his Disciples b Mat. 5.13 the salt of the earth by reason of that sound soul-preserving Doctrine which they should preach in his name throughout the world and especially that of repentance from dead works and remorse for sin which though it be for a time smarting and tedious while men do chasten their own spirits therewith yet is it most safe and wholsom and yeeldeth the peaceable c Heb. 12.11 fruit of righteousness to them who are exercised thereby Every true Christian is an evangelical Sacrifice and is to be salted in this wholsom manner that he may become savoury and relishable before God For with such Gods Majesty will make a d Ps 50 5. Covenant by Sacrifice and it shall prove to them a perpetual Covenant e Numb 18.19 a Covenant of salt for ever before the Lord. To this ancient Levitical custom of salting the Sacrifices doubtless our Lord doth strongly allude in the evangelical story when cautioning his Disciples to beware of scandals and offences he argues à periculo presenting before them the danger and torments of hell fire speaks thus f Mark 9.49 Every one shall be salted with fire and every Sacrifice shall be salted with salt Concerning which place g Camerar in p. 22. Edit Cantabr 1642. Camerarius in his notes on the New Testament affirms that in an ancient Copy he sound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every loaf or cake shall be salted in the fire as if there were an Ellipsis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to that copy there seems to be a more manifest allusion made to that place in Leviticus before cited concerning the salting of meat-offerings For the meat-offering which we translate h Levit. 7.12 13. a Cake in Levit. 7.12 13. according to our division of the Bible into Chapters and verses is found in ver 2 3. of the said Chapter as the printed Septuagints are distinguisht and expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loaves But it is no wayes safe to allow such varieties of readings in the holy Scripture according to every corrupt and musty manuscript giving great advantage to the Papists in reference to their Vulgar Latine as is excellently noted by the most learned and judicious a Dr Owen on the Bibl. Polygâ—â—â—a Dr Owen in his usefull animadversions concerning the various readings in the late Bibles And yet farre bolder is the censure and correction of b Scalâ—ger 442 Edit Lugâ— Bat. 1627. Scaliger upon this place of Mark which is extant in his 442. Letter sent by him to John de Laet pag. 806. where he deals with the sacred Scriptures as if he were criticizing upon Theocritus Pindar or some other Heathen Poet and makes no bones of crying out here 's a fault and there 's another contra gentes it must be thus corrected and nemo praeter me indicaverit and crows too peremptorily and irreverently Nihil verius esse potest and all the stir is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged and sayes for certain the Evangelist wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. making at length a Tautology in Scripture and that very unfit and improper which clearly appears being englisht thus according to him Every Sacrifice shall be salted and every Sacrifice shall be salted with salt But well have c Cloppenburg Schol. Sacrif Patriarch pag. 200. Cloppenburg and Spanhemius noted that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is never used by the Septuagint or New Testament Pen-men so neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should answer found in that place of Leviticus and besides that the Greek word is never used in any classical Author for a Sacrifice offered by fire d Spanhem dub Evang. part 3. pag. 453. Whereas our blessed Lord in that place of Mark is shewing that t is better to go to heaven maim'd and halt or blind of one eye expressing matters parabollcaly then for a man to go whole to hell that will not pull out his right eye and cut off his right hand in the case of scandal For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one or every whol man as some gloss upon the place that will not submit to deny himself in the point of scandal shall be salted with fire who being made a Sacrifice to the wrath of God in hell shall be salted with his indignation in that fire that shall never be
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