and Thummim called by the Septuagint and Philo Iudaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manifestation and Truth But to leave these stories of the Heathens apish imitation and descend to the signification of these Stones in the general Wherein we may observe that as the High-priest carried the 12 Tribes on two stones upon his shoulder so it might denote the Government and imperial Rule of Christ over his Church on whose shoulders the Government is laid And whereas the same Names are engraven on stones which were placed on his Breast (e) Isa 9.6 so might they denote how near the Church is to the heart of Christ He being a most compassionate High-priest a Shepheard that (f) Isa 40.11 carries his Lambs in his Bosom His love is so strong and ardent that the Church his Spouse is set as a (g) Can. 8.6 seal upon his heart Even as the gravings of the Names of the children of Israel on the precious stones is related in the Scripture to have been after the manner of a Seal (h) Exod. 28.21 or Signet With these stones he entred into the Sanctuary and bore them upon his heart before God in prayer So that as Christ was the Exemplar and pattern of every Gospel-Minister to follow In like manner must they alwayes mind the spiritual state of their flock before God in their supplications Besides as these stones were not only precious for value and worth but radiant and shining also So must the vertues and graces of a Minister be manifestative and resplendent before others wherefore the stones of the new Jerusalem which as we have observed do hold an allusion to and a parallelism with those of the Breastplate were graâ—en with the names of the 12 Apostles of the Lamb (a) Gerhard loc Commun Tom. 9. p. 546. Edit Genev. 1639. are by a learned German Divine interpreted to hold forth so many rare and excellent gracious endowments of his soul whereof I cannot stand to recite the particulars But now I shall descend to the difficultest point of my whole Task and that is to endeavour the opening of the meaning of the Vrim and Thummim which Moses was commanded to put into the Breastplate The words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turnes it Et dabis in pectorali judicii Vrim Thummim (b) Exod. 28.30 And thou shalt give on the Breastplate of Judgement the Urim and Thummim The 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt adde or put to or place upon c. Now if we take the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly in his first and primitive signification it is to give though it must be acknowledged that it often signifies to set fix place or apply to any thing To this end I speak it because it is the judgement of many learned Authors that there was no material added but a consecrated blessing given to it by Moses from God that when the High Priest did with Reverence holy and humble submission appear before God to crave the manifestation of his Will in a dubious point enquired after that God would then declare his blessed mind to the people by the High Priest standing before him with this Breast-plate of Urim and Thummim The answers being for clearnesse and perspicuity like Urim lights and for truth and integrity like Thummim most perfect and unerring Here I might tire my kind and ingenuous Reader as well as my self if I should take the pains to transcribe the multitudes of various opinions upon this point which I have collected together in my observations But I shall not be so bold with his patience not conceiving that it would redound to much profit in conclusion when all the opinions are marshalled in their parti-coloured garments before them which would but confound the weaker judgements and give occasion to the Learned either to scorn or pitty so needlesse a labour Therefore I shall only mention some of the Authors where those that please may consult the varieties and take what likes him best Philo Judaeus Josephus Origen Jerome do all go in one Tract in the several places before cited Dr. Rivet on Exodus p. 11.46 Mr. Shecingham on Jima p. 181. Amama in his Antibarbar Biblic p. 566. Edit prior Dr. Prideaux Cunaeus de Rep. Hebr. p. 130. Sckickard Jur. Reg. Hebr. p. 11. 12. c. Harphius in Myst Theolog Gregor Pholos Nicol Fuller c. of the Aaronical Vestments Mr. Ainsworth on the place Dr. Gell on the Pentateuch p. 259. Ribera of the Temple p. 210. c. Dr. Molin in his Vates l. 1. c. 22. Mr. Mede Vol. 1. p. 372. c. Dr. Taylor of Types p. 106. Besides many others who have either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the way in other Tracts or else as Commentators have written directly on the place I am not willing to insist any longer on the very nomination of them Herein I shall not presume to infringe upon the limits of modesty so far as to determine I am sure it is most safe and sober 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haesitate in this point But if I may without offence and that with all humble submission declare onely that which likes me best and savours to me most probable It is the Judgment of Molin and Rivet much to the same purpose with that whereof I spake before the recitation of the Authors viz. That there were no stones names words or any new materials added to the Breast-plate by this Urim and Thummim But that for as much as in the former part of that 28th Chapter of Exodus we have related to us the forme and fashion of the Breast-plate its materials woven work Golden Ouches and precious stones so here in the addition of these two termes the Lord was pleased to signifie the end for which it was assigned and appointed that when Aaron or the successive High-Priest (a) Exod. 28.30 should go in before the Lord he should bear upon his heart the Judgment of the Children of Israel continually The meaning whereof may possibly be this that when the Priest did enquire of God concerning Warre or Peace and all matters of great concernment he should stand before his Majesty in the Sanctuary with this glorious Breast-plate upon him that the Lord either vivâ voce by a lively voice or by immediate suggestions upon his Spirit would give a clear distinct answer illuminating his mind with the Urim or the light of the knowledge of the divine will in such particulars and satisfying his dubious perplexed thoughts with the Thummim of a perfect and compleate determination of the difficult matter in question before the Throne of God If it were for the revealing of some unknown truth or the predicting and foretelling of some future event or issue it was a most infallible and unerring Oracle which God gave forth by the Priest unto his people whereof they might rest so perfectly assured as if it were fulfilled
close to him with the curious Girdle of the Ephod Lev. 8.7 of Gold Blue and Purple of Scarlet and fine twined Linnen 6 The next thing is the Breast-Plate of Judgment made of cunning-Work just like the Ephod It was four-square being a span each side of the square and it was doubled that is the cunning-work of Gold and Blue and Purple and Scarlet and fine twined Linnen was double that it might be the stronger to bear the stones Exod. 39.9 In it were set four Rows of Stones In the first Row was a Sardius a Topaz and a Carbuncle In the second an Emerald a Saphire and a Diamond Exod. 39.13 In the third a Ligure an Agate and an Amethyst In the fourth a Beryl an Onyx and a Jasper 13 in all each engraven in order with the names of the 12 Tribes of Israel and each was inclosed in Ouches of Gold In the four Corners were Gold Rings The uppermost Corners had two Ouches of Gold two Gold Rings and in them fastned two Golden Chains of Wreathen-Work one at each end which Chains reached up to and were fastned in the two Golden Ouches of the Shoulder-pieces of the Ephod At the two lower corners were two Rings of Gold also which had a Lace of Blue running through them to fasten the Breast-Plate therewith to two other Rings that were set in the Ephod beneath 7 After this there was placed in this Breast-Plate of Judgment Exod. 28.30 the Vrim and Thummim that they might be upon the High Priests Heart when He went in before the Lord to bear the Judgment of the Children of Israel upon his Heart before the Lord continually Some think those words were written Some think there was either two other Stones or pieces of Gold and indeed they knew not what Others think there was nothing added onely it signified the meaning of the 12 Stones that when the Children of Israel or any particular Tribe or the King or any other should enquire the Mind of God then they should receive an Answer from the High Priest in the Name of God which Answer as to future things should be as Vrim that is as Light clear and perspicuous and either concerning past present or future should be Thummim that is perfect and full of all Integrity and Truth As to which it is conceived that when the Lord did answer Positively and Affirmatively the Stones did shine most radiantly but continued in their common hue upon the Negative There is this Reason urged by some Why they did not note any new material added to the Breast-Plate because when Moses relates the making of things according to the given Pattern we read of no such thing made Exod. 39.32 Lev. 8.8 though the Text says expresly that all was done that the Lord commanded Moses yet in Leviticus it says He did which I leave to mature consideration 8 The Mitre lastly was put upon his head and upon the Mitre a Holy Crown of Gold and on the Fore-front of the Crown a Plate of Gold which was fastned to the Mitre with a Blue Lace and on that Plate was engraven as on a Signet these words HOLYNESSE TO THE LORD The inferiour Priests in their order and the High Priest according to His Superiour Dignity being thus set forth in their goodly Array were afterwards anointed with Holy Oyl consecrated and sanctified by the blood of some Sacrifices and so were prepared for the Services of the Temple in the next Chapter CHAP. V. Concerning the Solemn Worship and Service of GOD in the Temple THis Chapter might be distinctly methodized and accordingly handled either as the Worship hath respect to the various Persons or Officers employed in several Sacred Functions Or secondly as to the different Solemn Times of Service and Worship in their Mysterious Solemnities Or thirdly as to the various Sacrifices and Offerings commanded by God to smoak upon His Holy Altar All which Particulars we shall crave leave in as brief a manner as possible to exhibite in their due order and method in three distinct Sections following SECT I. Of the Temple Officers their Names and Employments IN the first place we shall speak of the different sorts of Officers about the Temple which are particularized under five several Names in Scripture viz. Priests Levites Singers Porters Nethinims The Priests are distinguisht into the chief Priests and the other interiour Priests of the 24 Courses Of the chief Priests Ezra 7.24 The chief Priests were two the High Priest and his Second the High Priest was by the Appointment of God that Person who was the Lineall Heir in Aaron's Posterity the eldest living that descended in the most direct Line from his Loins His Office was mainly upon the Expiation Day being the 10th of the 7th Moneth to perform the Solemn Rites of that Service in entring the Holy of Holies not without blood and to persume the Oracle with fragrant Incense Exod. 30.10 Lev. 16.34 Heb. 9.7 Unto which Josephus adds that He assisted in the Work on every Sabbath De Bell. Judaic l. 6. c. 6. p. 9 18. F. in every New-Moon and every Solemn Festival as may appear out of the 1 Chron. 6.49 The second Priest was the most eminent among the rest who in case of Sickness Pollution or other Emergency befalling the High-Priest did supply that Office Therefore is it that some think Moses of old to have beâ—n a substitute to Aaron seeing Scripture doth expresly call both of them the Priests of the Lord Ps 99.6 We read moreover that Moses did officiate in the Priests office at the consecration of Aaron his Brother Levit. 8. Howexer it be wee find for cerain Eleazar and Ithamar c. usually put together in the Days of Moses Hophni and Phinehas in the old Age and blindness of Eli. Zadock and Ahimelech in the days of David 2 Sam. 8.17 Chap. 15.35 2 King 25.18 Luke 3.2 and afterwards Zadeck and Abiathar Serajah the chief Priest and expresly in so many terms Zephaniah the second Priest in the time of Judah's Captivation by Nebuchadnezzar And lastly in the days of our Saviour Annas and Caiphas are called the High Priests not that there were two in that great Office at once as some have conceited through the Jewish Corruption of the Commandements of God at that time but that the one was a present help and constant substitute to the other in case of necessary detention from his actuall service Of the Ordinary Priests The ordinary Priests were such as sprang from the Loins of Aaron and were in a Collateral Line of Kindred allied to the High Priest which were all Levites as flowing from Levi who was the Abavus or Great Grand-Father of Aaron But being separated from the rest of the Levites for some more immediate service unto God are generally termed Priests whereas the term of Levite is restrained to all others of the Posterity of Levi besides the Line of Aaron These Priests for the more easie
in the Iudgments that befell this King 2 Kin. 15.14 whose heart in the main was upright before the Lord all his daies The Spirit of God loves to give a gracious report of Saints when gone into their Graves and weighs their hearts not their actions in the Scales of the Sanctuary Iehoshophat the fifth King A.M. 3090 This pious and victorious King being assailed by the forces of Moab and Ammon makes his application to him that dwelt between the Cherubims for divine assistance and powred out a fervent prayer 2 Chr. 20.5 as he stood in the House of the Lord before the new Court Whether this Court was distinct from the other two or called new only from some late reparations made by his Father Asa in the fifteenth year of his Government As the Hebrew doth not utterly reject it being termed New-made or repaired from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restaurari as well as De novo If a reall new Court where to fix and describe it or to say when it was built is utterly unfeazible out of Scripture But here finding the mention of it we are obliged to recite it Before which this famous King received an answer of success and victory For which he neglected not to come with Psalteries Harps Ver. 28. and Trumpets to praise the Lord in this Mountain of his Holiness and having reigned twenty five years being stained by joyning affinity with Ahab 2 Chro. 19.3 when the sore temptations of Riches and Honour in abundance intangled his Soul 2 Chron. 18 1 and ver 28. and with helping that ungodly Family cap. 20.33 and permitting some high places to remain he slept with his Fathers in peace Iehoram the sixth King A.M. 3112 The Government of this King was but short and generally very wicked yet we read of some things which he dedicated to the House of God 2 Kin. 12.18 2 Chr. 21.19 ver 11. 2 Kin. 8.18 But of what and how many Scripture is silent Yet of his deplorable disease by the falling out of his Bowels there is a memorable record to terrify sinners in their attempts against the holy Law of God and in joyning affinity with the Enemies of God Ahaziah the seventh King A.M. 3119 A wicked son succeeds a wicked Father being counselled by an ungodly Mother to walk in the sins of Israel yet we find that he also disposed of some Treasures unto the House of the Lord. But it seems 2 Chro. 22.3 2 Kin. 12.18 2 Chr. 24.7 being seduced by his wicked Mother Athaliah he with his Brethren broke up the House of God and bestowed all the dedicate things upon Baalim and having sate in the Throne but one year was slain by the followers of Jehu shewing us how dangerous it is to be found in the society of the wicked at the time of the Execution of divine judgments Athaliah the Queen A.M. 3120 Athaliah the Wife of Ioram and Mother of Ahaziah the daughter of Ahab and Grand-Daughter of Omri seeing her Son slain 2 Kin. 8.18 2 Chr. 21.6 22.10 arose and destroyed all the Seed Royall of the House of Judah except little Ioash who was admirably preserved by his Aunt Iehoshebah the Wife of Iehojadah the Priest in some private Chamber of the Temple from the blood-thirsty fury of his cruell Grand-Mother Who having arrived to the seventh year of his Age was anointed crowned and proclaimed King of Iudah at the appointment of his zealous and godly Uncle Iehojadah At which time the old Murdress comming into the Temple was laid hold on 2 Kin. 11.15 2 Chr. 23.15 carried forth without the Ranges and slain in the Horse-way leading to the King's House Murder we see seldom passes unrevenged of God and Tyranny rarely sayes its dying head upon a dry Pillow Nay sometimes the place where divine wrath finds a sinner is signally fixed to note That the path of beasts is good enough to drink up the blood of an usurping and murderous Queen Joash the eighth King Famous were the Actions at the Inauguration of this young Prince performed by the High-Priest his Uncle in contracting a Covenant between the Lord on the one part Joash and his People on the other part another also between the King and his Subjects The people being encouraged by the example of holy Jehojadah 2 King 11.18 brake down the House Altars and Images of Baal they did their work thoroughly and slew Mattan the idolatrous Priest and offered him as a Sacrifice upon his own Altars to the Justice of the true God So excellent a Mercy is it for a Nation to have a zealous Ruler to goe in and out before them in the pure worship of God such was Jehojadah the Protector of this King in his Non-Age From whom in his ripening years as having enjoyed such admirable Tuition under the wings of the Temple-Cherubims we may justly challenge some notable Transactions towards the repaire of that holy Fabrick so violated and prophaned by his Predecessors Neither doth he frustrate our Expectations 2 Rin. 12.4 but takes speciall care to advance mony from the People hires Masons Hewers of stone and Carpenters to repair the breaches of God's holy mansion For receipt of the mony there was a Chest prepared with a Hole in the Cover Ver. 9. and placed on the South-side of the Altar When it was pretty well lined they put it in bags Ver. 15. Ver. 14. and being told expended it on the workmen never calling the Trustees to account because they were faithfull Now whereas its related in the Book of Kings that of this mony there were no Vessels made for the service of the Temple we find an Explanation of it in the Book of Chronicles 2 Chr. 25.14 that when the workmen were paid by the King and his Uncle for the reparation of the breaches of the remaining mony Vessels of Ministration were made so that till they saw what mony was left of the charges imployed in the great and main work of reparation there were no Vessels made for the particular services But the surplusage was faithfully laid out upon Bowles Snuffers Basons Trumpets Spoons and other Vessels of Gold and Silver Ver. 14.15 After which they offered Burnt-offerings continually all the daies of Jehojadah who lived 130 years But when this holy man was dead Joash forgot his ancient zeal and yeelded his Ears to be anointed with the Oyl of Flattery Manifesting within the compass of a few years what a Mercy it is for a King to have faithfull and godly Counsellours and on the other hand how dangerous it is to give Attention to fawning Parasites who courted him out of his religious service to the house of God and turned him to Groves and Idols Ver. 20.21 The sequacions Nature of Princes is the foundation of deadly changes in a State Behold in Joash a lively example who though warned by Zechariaeh the Prophet his neer Kinsman whose Mother
of the brazen Altar of the true God and sacrificeth his Peace-and Thank-offerings thereon commanding Judah to serve the Lord God of Israël who having reigned fifty five years slept with his Fathers and was buried in his own House in the Garden of Uzzah 2 Kin. 21.18 A. M. 3361 Amon the 15th King At twenty two years of Age began Amon to reigne in Judah and walked in the wicked steps of the first years of his Father sacrificing to all the carved Images made by him 2 Kin. 21.21 2 Chr. 33.12 disgracing what in him lay the Temple-worship But following him not in Repentance and godly Sorrow For he trespassed yet more and more till he was slain by the conspiracy of his own Servants in his own house having reigned but two years only His life when young being preserved only as may seem for the sake of Iosiah in his Loines and his Dominion to that end that his godly Son might be fostered for a while who was after to succeed him God many times would thunder out his Iudgments against the Sons of Belial were it not for some of his elect that shall flow from them as far as we may with all humility and reverence give conjecture concerning the deeps of divine providence in his dispensations throughout the world A.M. 3363 Iosiah the 16th King Now enters at 8 years of Age into the Kingly Throne the holiest Reformer that ever wore the Crown of Judah The Greeness of his years set a verdant lustre upon his actions like a stately Emerald incircling his Temples For having attained but sixteen years of his life he began to seek after the God of his Father David and at twenty years old he becomes mighty in zeal for the House of his God 2 Chr. 34.3 the Groves he cut down the Altars of Baallm he brake in pieces the Images both carved and molten he stampt to dust and strowed the powder on the Sacrificers Graves he burnt the Bones of the idolatrous Priests upon their prophane Altars and knockt the Altars themselvs in pieces with Mattocks not only in Judah but in Ephraim and Manasseh also even to Naphthali round about In the eighteenth year of his Reign Ver. 7 8. when he had purged the land and returned to Ierusalem he commands some of his chief Officers to summe up the mony brought into the Temple 2 Kin. 23.3 4 5. c. 2 Chr. 35.3 causes Carpenters and Masons to be hired Timber and hewen Stone to be provided and places the Ark again in the most holy place which it seems was removed by Manasseh Meanwhile the Book of the Law being found by Hilkiah the Priest was brought to the King read by Shaphan wept over by Iosiah and a message by him sent to the Prophetess who answered him with a returne of peace because of the tender meltings of his Heart under the denunciation of judgment The Reparations of the House being finished and the Book being carried up into the Temple of the Lord the King himself read it in the ears of the Elders of Judah and all the People and standing by the royall Pillar in the wonted place entred into Covenant with God and caused them all to stand to it After this he commands the High-Priest and his inferior Ministers to bring forth out of the Temple all the Vessels of Baal of his Grove and the Host of Heaven to the Brook burning and stamping them to dust and laid the dust on the Graves of the Children of the People 2 Kin. â—3 7 He proceeds further to break down the Houses of the Sedomites neer the House of the Lord that is possibly of those who were the Officers of the shamefull and bestiall priapeian Ceremonies of Baalphegor not fit to be uttered For as common Idolatry is called Whoredome in Scripture so this abominable Idolatry is probably called by the name of Sodomy For the Text saies that Women did in those Houses weave Hangings for that Grove viz. of Baal that was cast out of the House of God being probably an artificiall imitation of the Idol-Temple of Baal Ver. 6. with a Grove of Trees about it in some solid mettal or stone placed within those sacred Walls He defiles also all the High-places where the Priests had burnt Incense from Gebah to Beersheba together with Tophet in the Valley of Hinnom where the Children were fried in that hellish fire to Mâ—lech Whence it is Chietomaei Graecobarb N. T. p. 54. 2 Kin. 23.11 that the new Testament assumes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shadow forth the intolerable Torments of the bottomless lake of God's aeternal Judgment He took away the Horses of the Sun also and burnt their Chariots with fire which were dedicated by the Princes of Judah to the Prince amongst the Stars of Heaven which had been placed at the entring into the House of God The Altars likewise on the top of the Upper Chamber of Ahaz were dasht in pieces and those of Manasseh in both the Courts of the House were broken down and their dust cast into Kidron The High-places of Solomon together with their Altars and Groves built for Ashtoreth Chemosh and Milcom on the side of Mount Olivet Ver. 13. were utterly ruined and overthrown and their places defiled being filled with the Bones of men Neither did he forget the Altar and High-place at Bethel erected by Jeroboam that great sinner of Israël The Bones also taken out of the Sepulchres in that Mount whereon Bethel was built he burnt on those Altars and polluted their imagined sanctity Thus he did in the other Cities of Samaria slaying the Priests and burning their bones upon their Altars and returned to Jerusalem 2 Kin. 23.23 2 Ch. 34. c. At last he celebrates the Passover on the fourteenth day of the first Month in this eighteenth year of his Reign in most solemn and magnificent manner the like having not been performed since Samuel and the daies of the Judges nor in the time of any of the Kings of Judah or Israël To which purpose the King bestowed on the people thirty thousand Lambs and Kids and three thou and Bullocks out of his own substance the Princes also bestowed 2600 small Cattell and three hundred Oxen. The whole number of Sacrifices being 35900 for the service of the Temple Which was so punctually and strictly managed according to the Law of Moses that like him there was no King before him nor after him rose any King like him 2 Kin. 23.25 that turned to the Lord with all his Hâ—art with all his Soul and with all his Might Yet nothwithstanding after all this saith the holy Spirit the Lord turned not from the fierceness of his great wrath kindled against Judah for the high provocations of Manasseh and his other Predecessours But Josiah was in this point happy that he saw not the ruine of his Kingdome but died in peace according to the Prophecy of Huldah of
contained the stony Tables of the Commandements But now the Church of Christ preserves within her bosome the holy Scriptures God having graciously promised (d) Jer. 31.33 to put his Law in their inward parts and to write it in the fleshy Tables of their hearts To be short the Cherubins on the walls of the Temple signified the protection of Angels who now (e) Psal 34.7 encamp round about them that fear the Lord as commissionated Guardians for their comfort preservation and deliverance The shewbread in the Sanctuary did set forth the bread of life under the Gospel the Lamps the pure doctrine of the Church's Teachers the Altar of incense their ardent prayers the Pillars in the Porch their constancy and perseverance the Laver the washing of Regeneration and the brazen Altar with its appendant Rites their confission of sin and expiation made on their behalf by the sacrifice of Christ Thirdly and Lastly I come to speak of the Typification of each particular Saint as shadowed forth by that holy Temple Even as the Apostle Paul doth expresly declare making it strange that they should be ignorant of this truth (f) 1 Cor. 6.19 What know ye not that your body saith he is the Temple of the Holy Ghost To which may be added the assertion of (g) Tom. 1. pag. 105. Jerom to Paulinus Verum Christi Templum anima credentis est illam exerna illam vesti illi offer donaria in illa Christum suscipe that the soul of a believer is the true Temple of Christ adorn and cloath that offer gifts to that entertain Christ in such a building Wherefore craving leave to compare them by way of resemblance desiring that these parallels may not be strictly interpreted The foundation of this Temple may be laid in humility contrition of spirit wherein the inhabiter of eternity (h) Isa 57.15 delighteth to dwell We may referre the Porch to the mouth of a Saint wherein every holy Jacob erects the (i) Gen. 28.18 c. Pillars of Gods praise calling upon and blessing his name for received mercies when songs of deliverance are uttered from the (k) Psal 141.3 doors of his lips The Holy place is the renewed mind and the windowes therein may denote divine illumination from above cautioning a Saint to beware least they be darkned with the smoak of anger the mist of grief the dust of vain glory or the filthy mire of worldly cares The golden Candlesticks the infused habits of divine knowledge resting within the soul The shewbread the word of grace exhibited in the promises for the preservation of a Christians life unto glory The Golden Altar of Odours the breathings suspirings and groanings after God ready to break forth into (l) Gal. 4.6 Abba Father The Vaile the righteousnesse of Christ The Holy of Holies may relate to the conscience purified from dead works and brought into a heavenly frame The Ark to the heart of a Saint (m) Rom. 7.22 delighting in the Law of God after the inward man The mercy seat to Christ dwelling therein (n) Col. 1.27 as the hope and foundation of glory The two Cherubins to Faith and Love from between whose wings the Father of mercies uttereth the glorious Oracles of assurance by the (a) Rom. 8.16 witnessings of his own Spirit The pot of Manna may be resembled to that food (b) Rev. â— 17 of hidden joy unknown to the World which is the Quintessence of divine assurance laid by for a Saint to feed upon and refresh his spirits in his deepest and darkest agonies The rod of Aaron budding and flowring within the Oracle of their hearts shews the ardent affection which the soul beats to and the profitable fruit it receives by the Gospel-ministery when having accepted the Law from the mouth of God by his Embassadors (c) Iob â—2 22 he layes up his words in the secret recesses of his heart Finally the Laver is repentance the brazen Altar is a broken and a contrite spirit the fire holy zeal the sacrificing instrument is the two-edged sword of the Spirit and the beasts to be slain are the various lusts of the flesh which we are to drag before the Altar by holy confession to mortifie by constant hatred and offer up in a heavenly renewed conversation as sacrifices acceptable and well-pleasing in the sight of God To which purpose in some measure doth that famous Maull of Pelagianism speak in these words (d) Austin de Civ Dei l. 10. c. 4. more c. 5. 6. Ejus est altare cor nostrum c. et sacrificamus hostiam humilitatis laudis in areâ cordis igne fervidae charitatis Our heart is his Altar c. we offer up to Him the sacrifice of humility and praise on that Altar of the heart with the fire of fervent Charity Thus farre may it suffice to have insisted on the more general significations of the Temple humbly craving a favourable pardon of what infirmities have hitherto passed at the hands of such Learned and Ingenuous persons who may countenance my further endeavours after more clear satisfaction in descending to the several particulars which by divine permission I shall proceed to handle The Mysteries laid up in the Foundation of the Temple IN the first place I shall search into the Foundations of the Temple it being most proper to tread in the steps of the foregoing History of its erection and endeavour with all diligence to turn over those ponderous and (e) 1 King 5.17 costly hewn stones wherewith it was laid of old in the daies of Solomon to see what mystical treasure â—as hidden under them Vain and futilous are the feavourish dreams of the antient Rabbins concerning the Foundation-stone of the Temple (f) Sheringham in Jomae p. 104. c. Some assert that God placed this stone usually mentioning but one principal stone in the Centre of the World for a firme basis and settled consistency for the Earth to rest upon Others held this stone to be the first matter out of which all the beautiful visible beings of the World have bin hewn forth and produced to light Others relate that this was the very same stone laid by Jacob for a pillow under his head in that night when he dreamed of an Angelical vision at Bethel and afterward anointed and consecrated it unto God Which when Solomon had found no doubt by forged Revelation or some tedious search like another Rabbi Selomoh he durst not but lay it sure as the Principal Foundation stone of the Temple Nay they say further he caused to be engraven upon it the Tetragrammaton or the ineffable name of JEHOVAH All which stories are but so many idle and absurd conceits yielding thus much of wonder that any persons should be so besotted as to think ever to find such stupid and blind proselytes who would indure to be imposed upon by such fopperies wherewith of old they did pollute the Jewish
〈◊〉 Iejus as the one and onely God (e) Plut. ibid. p. 699. Besides this Title at Delphos There was antiently likewise at the * Porphyr de abstin l. 2. p. 155. Temple Epidaurus an inscription in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to this fragrant Temple hastes in vain Who doth not in his breast chast flames maintain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's Chastity befitting a Temple saith Porphyry in that place when our thoughts are onely exercised and busied about holy matters But whether or no there were any such like inscription on the front of this famous Porch of the Temple though I am not able to resolve by reason of Scripture-silence where as Josephus relates of pillars standing in one of the walls of the Temple in latter ages of 3 cubits high ingraven with certain letters declaring (e) De bell Judaic l. 6. cap. 6. sec Ruffin p. 916. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no stranger might be admitted within that holy place Yet this I am sure of that the counsel of Paul is most safe and wholesome that he that cometh to God and draweth nigh in a way of holy worship (f) Heb. 11.6 should believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that HE IS and that he is a rewarder of them that diligently seek him Whether no the antient Temple had any such inscription of an Ehejeh upon it or not to bring to mind the unutterable essence of God whose face they sought that drew nigh to him in his sacred services it is not much material seeing now it is not in the mountain of Samaria not in Jerusalem that God will be worshipped but we must endeavour to preserve the memorials of his fear and the indelible Characters of his infinite essence upon our hearts when we come to worship him in spirit and truth For the (a) Joh. 4.23 Father now under the Gospel seeketh such to worship him We must remember to cast a watchful eye upon the (b) Eccl. 5.1 feet of our affections before we approach to the house of God and seriously consider whether we have taken straight steps in the paths of his commandements and whether they are set in due order and cleansed (c) 2 Chr. 30.19 according to the preparation of the Sanctuary For we must (d) Heb. 10.22 draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water viz. our conversations cleansed with the water of the spirit in the laver of (e) Tit. 3.5 regeneration as the antient Priests of the Temple did wash their bodies in the water of the brazen-sea that stood in the inward Court before they entred the Sanctuary to officiate in their sacred functions We are to observe further that there were several steps by which they were to ascend into this Porch before they could enter the holy place to shew the divine elevation of the souls of spiritual worshippers even as Jacobs ladder had several rundles which the ascending Angels were to climb before they could arrive (f) Gen. 28.13 near to God who stood at the top thereof in that mysticall Vision In like manner in respect to our drawing nigh to God in divine worship Soul-exalting humiliation deep and serious Meditation searching Examination self-judging condemnation by reason of our infinite unworthinesse to converse with so holy a Majesty together with ardent Ejaculations of our hearts in prayer toward heaven his holy place are the several steps by which we mount up into the Porch of Praeparation that gives us admission into fellowship and communion with God in his Sanctuary-worship We read concerning Peter and John (g) Act. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ascended or went up to the Temple at the hour of prayer grant leave to an allusion thereby to shadow forth the elevation and lifting up of our minds in the heavenly Climax or Scale of praeparation for the spiritual worship of his Majesty in the assembly of his Saints These Stairs or steps in their extent from North to South were of sufficient length to admit many Priests in a joynt ascension up to the Porch and so into the Sanctuary if the occasional Service did so require as at the time (h) 2 Chr. 26.17 of King Uzziah's intrusion into the Priestly function we read of the High-Priest and fourscore of the inferiour at once with the King at the Incense Altar The convenient copiousnesse of which Ascent may hint to us that in Gospel daies many with the voice of gladnesse shall say one to another Let us (i) Ps 122.1 go yea (k) Isa 2.3 let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us of his waies and we will walk in his Paths Which places together with many other in Scripture may reflect upon all the spacious and stately ascents at the severall Gates of the Courts and of the Mount Moriah itself where the legall Services were performed This Porch into which we have now brought our devout Reader is generally conceived to have been open and without doores on all sides on which it was not annexed to the body of the Temple possibly intimating to us the open-heartednesse of God's Grace and Mercy under the Gospel the freenesse of his Goodnesse inviting all poor distressed Sinners to draw nigh to Him so be it they make their addresses in a holy and pure Evangelicall manner For (l) Prov. 9.1 c. Wisdom hath hewen out her seven Pillars hath built her House hath slain her Beasts hath mingled her Wine and furnished her Table of Shew-bread within the Sanctuary hath sent forth her maidens of honour the Virgin-Embassadours of her pleasure to cry with a loud voice Whoso is simple let him turn in hither (m) Isa 55.1 Ho Every one that thirsteth (n) Rev. 22.17 The Spirit and the Bride say COME For the Gates of the Temple of the (a) Rev. 21.25 new Jerusalem are never shut yielding constant admission for those that are saved out of the Nations to walk in the light thereof The costly and beautifull gilding that adorned this holy Entrance denoted the Splendor and admirable Excellency of divine and spirituall worship even at our first initiation into Society with God in his blessed Ordinances Oh! how much of God doth a humble and holy Soul find within him when he doth but sett his heart aright toward his testimonies What sweet experienced tastes of God's goodnesse hath such a Soul enjoyed With what divine irradiations upon his understanding hath he been enlightned and enlivened when coming sensible of his own emptinesse and unworthinesse to hold spiritual converse with his holy Majesty The very (b) Psal 119.130 Entrance of his Word giveth light and a blessed understanding to the Simple The fear of the Lord is the (c) Psal 111.10 Beginning of Wisdom when
we approach near the Foot-stool of his holinesse in solemn Worship even in the very entrance of this blessed work The great God having declared that he will be sanctified by all them that (d) Lev. 10.3 draw nigh to him and by all the people he will be glorified The extraordinary height of this stately and pompous building the Porch of the Temple arising even to an 120 Cubits as we have heard before in the former description so famous for its pleasant and capacious Prospect before remembred shews forth to us the excellent sublimity of divine contemplation Wherein the Souls of heavenly Worshippers being intensly conversant look down upon the Earth as beneath a Saint and contemn (e) Mat. 4.8 all the Kingdoms of the World and the glory of them The Heart of a Saint is most humble and lowly who though exalted into divine communion yet is the most noble heroick high-minded person in the whole world being such a one as whose heart cannot be filled with the vast Empire of the whole Globe or the Dominion of all the conceited and imagined worlds in the Universe (f) Col. 3.1 He whose affections are set upon things above is like unto the Church that treadeth (g) Rev. 12.1 the Moon under her feet Upon the Top of this stately Tower which the side walls of the Porch sustained called by the Evangelist Matthew (h) Mat. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pinacle or wing of the Temple the blessed body of our Lord possibly was (i) D. Lightf Temp. p. 58. arrived when he triumphed over the Devil there tempting him to presumption He was now it seems raised by the power of Satan permitted to him by God above the place of the Solemnities of sacred Worship which may yield us this glance by the way That it is a diabolical Tentation a hellish delusion when any poor Souls are elevated and lifted up in their hearts above the instituted Ordinances wherein God hath appointed that we should worship him under the Gospel Besides it exhibits to our consideration the extream danger of spirituall Pride when we are even exalted to heaven by the means of Grace Our dear Lord in his transaction with and conquest over Satan yielded us an Example that as he himself did not so neither might we dare to presume upon the protection of or communion with Angels unlesse we walk in all the (k) Psal 91.11 waies of God who hath promised therein to keep us and because he hath set his love upon us (l) Ver. 14. he will deliver us and set us on high because we have known his name The Mysteries of the Sanctuary or Holy Place NOw let us enter the Gates of the Sanctuary (a) Ps 118.19 the Gates of Righteousnesse Let us enter (b) Ps 100.4 his Gates with thanksgiving and praise let the (c) Ps 24.7 everlasting Doores fly open that we may see the King of Glory in this his sacred Palace that we may (d) Ps 27.4 behold the beauty of the Lord and enquire in his Temple Angelicall words though pillar'd with the firmest Reason adorned with the choisest Gold of Rhetorick and (e) Cant. 4.10 paved with melting Affections are not Chariots majesticall enough to carry within them those Royall conceptions which become those Mysteries that sate in state within these holy Chambers Incomparably glorious was that place of old wherein the unapproachable Majesty of Heaven was pleased to vouchsafe his presence of favour and grace among dust and ashes to take up a habitation among Worms and to receive Homage and Adoration from Creatures in comparison with him lesse then (f) Isa 40.17 nothing and vanity Yet so pleased it the infinite and incomprehensible God so far to condiscend to the workmanship of his own hands as to keep house in the midst of his people whom he was pleased to choose for himself out of all Nations and within this sacred building to command several Golden Utensils to be made and placed there for his use as if he did indeed dwell amongst them Here were the ten Tables of Shew-bread set before him continually There the Lamps of the ten Golden Candlesticks burned with pure Oyl Olive continually feeding their radiant flames Above stood the golden Altar of Incense sending forth its fragrant odours while the King was held in his (g) Cant. 7.5 Galleries to whom while sitting at his Table the (h) Cant. 1.12 Spikenard sendeth forth its rich Perfume Whoever drawes nigh but to the contemplation of these rare and profound Mysteries therein couched let him pull off the (i) Exo. 3.5 shooes of his worldly Conversation and corrupt Affections For the place whereon he stands is holy Ground which is the earnest and ardent prayer of the unworthiest of his Servants before he enters upon so solemn and sacred a work as this before us In former Lines it hath been declared That the Temple in generall signified the Gospel-Church I hope also it shall appear in succeeding passages That the Oracle or most holy place did signify and shadow forth Heaven or the place and state of Saints in Glory It rests then that the Body of the Temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more eminent and yet usual manner (k) 1 Kin. 6.7 The TEMPLE but more properly and strictly styled the Sanctuary should decipher and exhibit the Type of the Church Militant upon Earth and conversing with God in his divine Ordinances His Majesty of old had acquainted his people of Israël that he would set (l) Lev. 26.11 12. his Tabernacle among them and walk in the midst of them which was most graciously performed from the daies of Moses to the Reign of Solomon At which time he declares himself evidently that it was his holy will to â—well in a fixed Temple at Jerusalem promising that he would (m) 1 Kin. 8.29 place his name there Now that the glorious Fabrick of the Temple did mystically shadow forth the spirituall House of the Evangelicall Church the Apostle Paul will come in as a clear witnesse in that solemn appeal to the Hearts and Consciences of his Corinthians (n) 1 Cor. 3.16 17. Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you Yea further he makes every particular Saint to be a little Sanctuary for the Holy Spirit to dwell in as may appear by that expostulation What know ye not that your Body is the (a) 1 Cor. 6.19 Temple of the Holy Ghost which is in you Likewise that the Church of God in general is the (b) 2 Cor. 6.16 Temple of the Living God alledging by way of Testimony that place in Leviticus before cited In another place the same pen-man declares that the Building being fitly framed together and fixe upon Christ the choise Foundation doth grow into a Holy (c) Eph. 2.21 Temple in the Lord. Other where he exhibits the infallible
upon them in his divine Unction to be witnesses to Christ even to the uttermost parts of the Earth To proceed in discoursing further on the Ornaments of the Sanctuary As all the Cedar boards were laid most exactly eeven and plain doubtlesse with greatest care imaginable so likewise the Saints that hold spiritual fellowship in the body mystical are full of harmony and union (i) Eph. 4.3 5. c. endeavouring to keep the unity of the Spirit in the bond of Peace And as the Boards were fastned with nailes and riverts of Gold this might exhibite the fixedness of Saints (k) Ps 61.4 abiding in the House of God for ever and trusting in the covert of his Wings their (a) Ezr. 9.6 Eccl. 12.11 Isa 22.23 25. Zech. 10.4 Nailes being fastned in a sure place by the Master of Assemblies even in that place where God himself hath promised to (b) 2 Cor. 6.16 walk in the midst of his people and to blesse them All those things hitherto recited with several after-mentioned were appointed for the Beauty and Ornament of the Sanctuary within where indeed was its chiefest lustre and glory So is it with the Church She is all glorious (c) Ps 45.13 within Yea and every Saint as his joyes so his graces are hidden from the Eyes of the World That 's the comfort of the Children of God that like Christ our Head They have meat to eat of which the World knoweth not of places in the Holy Sanctuary to take therein most refreshful turns which are invisible to the world But for the further beautifying of this holy place we read that there were Open-flowers carved upon the Cedar in a very pleasant and stately manner which are supposed to have been formed in (d) Lightf 2 d. Temple p. 81. this wise Throughout both the sides of the Sanctuary there were long wreaths of bunches of Flowers and Cornucopiaes carved in the fragrant Wood running all along in a Line paralel to the Horizon and the first row of these flowered Carvings began probably at the bottom of the Wall near the golden Floor and over them Cherubims and Palm-Trees all along to the end on both sides Then another row of bunching flowers and then Cherubims and Palm-Trees again up to the top by the roof in as many ranks as the bignesse of the Figures would permit and suit with the heigth of the Sanctuary Our Inquiry may be for a little time what sort of Flowers these were To which the Glosse of the Chaldee Paraphrase proffers some satisfaction constantly reading the Texts where they are mentioned by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bundles or wreaths of Lillies We have frequent mention of carved and molten works made like unto Lillyes in the Temple-stories as in the Lip or Border of each of the 10 Lavers In the turning down of the brim of the Brazen Sea and in the fair Ornaments which were added to the heads of the two famous Pillars standing within the Porch before the Sanctuary In respect to the present Sculptures in hand As our Text calls them Open-flowers so they might resemble the hope of the heavenly Glory which flowres in the hearts of Saints walking here below in the Ordinances of the Sanctuary For as the hope of the harvest lies in the blade so the hope of fruit and seed lies in the flowers of a Plant. In that they were made to resemble the flowers of Lillyes it suits aptly with the frequent allusions made in Scripture unto Lillies respecting the Church The Spouse is compared by Solomon to a (e) Cant. 2.2 Lilly among Thorns and the Bridegroom himself is brought in as feeding among his (f) Cant. 2.16 6.3 Lillies It is observable that our Lord compares Solomon in all his (g) Mat. 6.29 glorious raiment unto the Lillies which because of the variety of his gorgeous Attire might possibly be most resembled and set forth by that admirable and curiously coloured Flower which we call the Tulip at this day being brought to us originally from Persia whose chief City was called Shushan and a Province within that Empire termed Susiana from the plenty of those curious Flowers growing there naturally But as it passed through Asia and the Turks of Constantinople whence we received it more immediately it gained thence the present name of Tulip from the Turkish attire about their heads Now if this were the Flower as 't is probable whose Effigies was carved in the Sanctuary although the variety of its colours for which it is worthily esteemed the Queen of Flowers could not be manifested but by Enamelling the Gold which was laid upon the Cedar a thing probably wherewith the Ancients were unacquainted yet in consideration of its rare variety we may resemble to it the excellent and curious mixture of Graces and Vertues shining in the hearts and lives of Saints But if it were no other then the ordinary tall white Lilly or perhaps that curious neat and fragrant small flower of the Lilly Convally which grows amongst us then as whitenesse is many times used for the Embleme of purity innocency and chastity so might these flowers denote the purity of the Saints Holinesse the unspotted innocency of their lives towards men the integrity of their hearts toward God the untemerated chastity of their conjugal Love toward Christ and as (a) Eccl. 9.8 white Garments were used of old in times of Joy and festival Solemnities so might these shadow forth the unspeakable Joy of the Spirit shed abroad in their hearts upon the account of those gracious endowments wherewith they are qualified But now although the Church of Christ be thus undefiled pure and beautiful in the sight of God like the Lilly yet shall not her beauty be as that fading flower in the morning pleasant and lovely to see to in the evening dry and withered but as the Flowers in the Temple-carvings were alwaies open so shall her Graces and Ornaments be alwaies flourishing till their Roots shall be transplanted into the Eden above at the right hand of God where the Rivers of pleasure shall alwaies preserve them from a flaccid declining when their Graces flourishing here in the Garden of the Vally shall be curiously tied into a Crown or Garland which is (b) 1 Pet. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) 1 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcescible and incorruptible reserved for them in the Heavens Besides because the Lilly is but a tender plant and of small Roots lest the duration of the Church should not seem to be clearly set forth by it therefore are her Roots promised to be strong and abiding like the Cedars of Lebanon So that as the other similitude did set forth the beauty and pleasantness this doth denote the perpetuity and continuance of the Church of Christ as hath been (d) Dr. Edw. Reynolds on Hos Ser. 5. p. 38.4 to observed by a most learned holy and reverend Worthy of our Church
Horace or any others Sidonius shall close all Carm. 5. P. 41. Edit Paris 1609. Ser vellera Thura Sabaeus v. 43 And again v. 47. Arabs guttam Panchaia Myrrham Whereby it seems these places were famous for all the chief precious gums in antient times This of ours which we are now speaking to retaining the Hebr. (a) Wocker Antidotar p. 375. and others name in some measure is at this day called Olibanum in the Shops and is of great use in Physical Plaisters as may appear by the writings of our modern Learned Physitians and their Dispensatories Thus much of Frankincense Now to the Mystery of the Incense which was compounded of these four stately ingredients forementioned for the golden Altar As for the Altar it self that the Gold should signifie Christs Divinity and that the Ceâ—ar-wood underneath should note his humanity or concerning its quantity and dimensions or figure that it was square signifying the firmity or strength of Christ his mediation or that its Angles or Horns should note the extension of his intercession through the four parts of the World these things shew more the curiosity than the solidity of such Interpreters neither date I aver that Its Crown round about the edges should hold forth Christs Kindly Dignity But as to the sweet Incense which was burnt upon it the holy Scripture is a sure guid to us that it exhibited or shadowed forth as to Christ the fragrancy and sweet Savour of his Intercession The odours were to signifie the (a) Rev. 5.8 prayers of Saints The Lord Jesus Christ himself is represented standing with a golden Censor there being given to him much incense that he should offer it with the (b) Rev. 8.3 4. prayers of all Saints upon the golden Altar before the Throne and the smoak of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand So that as the High-Priest on the expiation day did go into the holy of holies and perfume it with incense from this Altar So is Christ gone into Heaven and there (c) Col. 3.1 sitting at the right hand of the Father ever liveth to make (d) Heb. 7.25 intercession for us Nay the prayers of the Saints themselves are shadowed forth by this which were offered up by the Priests every day Let my Prayers saith David be set before thee as (e) Psal 141.2 incense and whereas Zachary was by lot burning incense in the Temple of the Lord we read that the whole multitude of the people were (f) Luk. 1.10 praying without at the same time The time of this service was (g) Exod. 30.7 8. morning and evening about the time of the lighting of the Lamps As The Lamps denoted the light of the Word whereof more by and by So we see that the Word and Prayer must go together In that it was every morning and evening it denotes daily and constant prayers which we ought to powre out before the Throne of grace even as (a) Luk. 2.37 Anna the Prophetess departed not from the Temple but served God with fastings and (b) Rom. 12.11 1 Thes 5.17 prayers night and day In which sense the Apostle Paul is to be understood when he bids us to pray without ceasing to continue instant in prayer Forasmuch also as this Golden Altar was to be sprinkled with the blood of the (c) Exod. 30.10 sin-offering of atonements once in the year by the High-Priest on the (d) Levit. 16 18. v. 29. 10th day of the 7th month it shewes that neither the prayers of Priest or people can be acceptable with God unless the impurities thereof be taken away by the (e) Joh. 1.7 2 1. blood of Christ and his all-sufficient Mediation with the Father or else he that (f) Isa 66.3 offereth incense is all one in the sight of God as if he blessed an Idoll To add a little by way of allusion As these precious gums in this fragrant Incense came naturally and freely dropping out of the Trees which bare them that was counted the best and purest or else the Trees did yield it by inclusion and cutting of the Bark So is that prayer most acceptable that comes with the freeest breathings of the soul or else that we ought to apply the launcings of the Law or cutting-considerations of Repentance to work upon the soul in its ardent drawings near to Heaven in prayer As we have said before that the odours of these gums when burnt did drive away Serpents and perfume the Air from all noxious sents So is it with heavenly and ardent prayers whereby the soul is enabled through faith to resist the Devil and the contagious Air of his temptations and of all corrupt lusts and affections for (f) Mat. 21.17 this kind goeth not out but by prayers and fasting As these ingredients were to be (g) Exod. 30.36 beaten very small into fine dust or powder before they were put into the censers so is the heart by humbling meditations to be brought into a low and self-abhorring frame when it appeares before God in prayer A (h) Psal 51.17 broken and a contrite heart the Lord will not despise Such as with Abraham esteem themselves but dust and ashes Then he whose name is holy who dwelleth in the high and holy place of the Heavenly Temple will dwell also with him that is of a (i) Isa 57.17 humble and contrite spirit to revive the spirit of the humble and to revive the heart of the contrite ones with gracious answers to their prayers Furthermore the burning of this incense shewed the ardency and the heavenly inflammation of the heart in prayer (k) Rom. 12 11. servent in spirit serving the Lord We ought to be so Last of all as the sweet and fragrant smell came from these incensed or fired ingredients upon Gods Altar so it shewes how sweetly pleasing to Gods Majesty it is for the soul to draw nigh to him with a humble holy ardent frame of spirit through the mediation and intercession of Jesus Christ The Golden Tables of Shewbread HErein I shall desire leave to speak somewhat to the four urensils described Exod. 25.29 because omitted in the preceding History viz. the Dishes Spoons Covers and Bowls the Hebrew hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias Montanus renders Scutellas the 2d is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Coclearia the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medios Calamos the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyathos ejus The first word is translated a Charger Numb 7.84 85. and was no other then a golden Dish or Charger wherein the Cakes were placed The next is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying hollow and was a little Vessel wherein the Incense was put which we translate a Spoon The 3d is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate by scutella others explain it by a Vessel to
But the excrements and reffuse of the alâ—ment are not chaste and pure But all wool and hair are bred and encreased by excrements and therefore it was ridiculous for them that cut off their own haire as a token of chastity to be covered with the wooll of cattel Besides flaxe grows out of the earth-which is immortal c. and yields matter for thin and clean Vestments which press not with their weight and is fit for all seasons of the year and doth least of all breed smal vermine in the body as they say Now I shall not apply this of the Garments which the superstitious Priests of an Idol did wear to the Holy Priests of the most High God only thus far we may take notice that as in hundreds of other things so likewise in this of Vestments Satan did endeavour to ape out the solemnities of the Worship of the true and living God at the Temple And therefore as Truth and true Worship is elder then Errour and false worship so the grounds of some exterior circumstances might be the same As in this Linnen being a most cleanly light and convenient wearing for the Priests nay God himself expresly commands the use of Linnen in the Priests and forbids Woollen by name that so their garments might not cause Sweat But let 's rather consider the end of their garments which was saith the text to (a) Exod. 28.42 cover their nakedness and that they (b) Vers 43. bear not iniquity and dye The former declaring what comely and decent addresses should be made when the Priests drew nigh to the service of the Altar the other that they bear not that is (c) Rivet in Exod. pag. 1551. a. that they commit not iniquity For so did any of the Priests who presumed to minister without them And as to the Gospel-Ministry they might signifie that Reverence which ought to be upon their hearts who deal in the things of God It signifies our nature defilement and impurity and what need we have of a Covering when we draw nigh to God The chastity and purity of the mind is required in the administration of sacred affairs Secondly The next garment was a (d) Exod. 28.40 Coat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which (e) Jerome Tab. Tom. 3. p. 60. Jerome sayes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talaris down to the ancle or foot and was fitted to the body with close sleeves and had no plaits This Coat was made of (f) Exod. 39.27 fine linnen for all the inferiour Priests but for Aaron or the successive High-Priest it was embroidered as we read in the 39th verse where the Coat for Aaron is mentioned as distinct from the common one for the ordinary Priests verse 40. So that it differed not from the other as to form or fashion and use but as to the curiosity being made of linnen and embroidered And that we should not mistake it for the Robe of the Ephod it is mentioned distinct from that in the 4th verse where Moses was commanded to make Vestments for Aaron an Ephod and a Robe and a (a) Exod. 28.4 broidered Coat The learned Ainsworth on Exod. 28.4 would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to note only the working of the linnen-coat opere ocellato with eylet-holes and not embroidered Yet Buxtorf Pagnine do turn it also by tesellatum and intertextum checquer'd or inter-woven-work possibly the Gold or any other thred might be woven in the form of Eyes but however it seems it had a different work Now then as the High Priest had a broidered or curious straight Coat when the inferiours had onely a bare linnen-coat we may thence note the super-excellency of Christ our High Priest in the curious Embroidery of his Graces above all his Ministers and servants in the work of the Gospel As Joseph a great type of Christ had a (b) Gen. 37.3 parti-coloured Coat above all his Brethren We may take notice of Christ represented to St. John in a Vision cloathed with a garment c down to his feet that is his pure spotlesse Righteousnesse it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 down to the feet i.e. Perfect and compleat Righteousnesse Of him the Angels of the Churches should buy their (d) Rev. 3.18 white Rayment that they may be cloathed that the shame of their nakedness do not appear That these linnen garments which were to cover the bodies of the Priests did signifie the Righteousnesse of Christ to cover the soul seems to be hinted by that allusion of the Psalmist when he prayes that the (e) Psalm 132.9 Priests might be cloathed with Righteousnesse So the people of God who are made (f) Rev. 1.6 priests to the Father shall walk with Christ in (g) Rev. 3 4 5. white rayment Yea the wife of the Lamb is to be arrayed in fine linnen clean and white For the (h) Rev. 19.8 fine linnen is the Righteousnesse of the Saints O blessed is that man whose nakednesse by reason of sin is covered with these pure Robes of Christ's imputed Righteousnesse and Happy is he that watcheth and (k) Rev. 16.15 keepeth his garments lest he walk naked and they see his shame who having (l) Rom. 13.13 put on the Lord Jesus Christ (m) Eph. 4.24 Gal. 3.27 in righteousness and true holiness (i) Psalm 32.1 do hate (a) Jud. 23. the garments spotted by the flesh The third thing mentioned in the Array of the Priests was a Girdle and was common both to the High Priest and the inferiours That the ordinary Priest had this (b) Exod. 28.40 29 39 29. Lev. 8.13 girdle is frequently mentioned That the High Priest had the like girdle to gird his forementioned-coat close to him is clearly recited and that in contradistinction to another girdle viz. that of the Ephod which was peculiar to him alone as may be observed when he was orderly cloathed by Moses with all the Holy Vestments First ye have a coat put upon him and that girded to him with a (c) Lev. 8.7 Hieronym de vest Sacerdot Tom. 3. pag. 60. girdle In the next place Moses puts the Ephod upon him and girded him with the curious girdle of the Ephod This Girdle which we are now speaking of was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhnet by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jerome in the forecited place describes thus It was like the skin of a Snake with which she puts off her old age it was woven in a round shape that you would take it to be a long purse in those kind of girdles the Ancients used to put their money The woofe of it was made of threds of Scarlet purple and blew colours and the warp with Byssus silk as some but rather a fine sort of flaxe or as we translate it (d) Exod. 29.39 fine twined linnen For strength and beauty It was so elegantly distinguisht with embroidered work that you would think various
burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon
the Cross 8. The inwards and legs were washt in water and then burnt Interanea diluit qui conscientiam purgat Orig. Hom. 1. Lev. p. 116. being an offering made by fire of a sweet favour to the Lord. For Incense was joyned with Sacrifice to give a sweet perfume This might allude to the cleanness and holiness of Christs heart he was a most innocent person The water of the Spirit ran alwayes thorow him and noted the purity of his walking the spotlesness of his life and therefore he could e Dan. 9.26 not suffer for himself f Isa 53.5 't was for our transgressions that he was wounded for our iniquities was he bruised Upon our account was he scorched in the flames of his Fathers wrath when the ardent ejaculations of his soul in prayer like inflamed Incense went up smoaking towards Heaven and giving a most precious sent and favour to his glorious Sacrifice g Heb. 9.14 when through the eternal Spirit he offered up himself without spot to God Of the Six-Offering There is a common name in the Hebrew to all Offerings made by fire and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire because offered by fire Sometimes it is applied to the a Exo. 29.19 Lev. 1.9 13. burnt-offering as we translate it an offering made by fire to b Lev. 2.2.23.13 meat-offerings to c Lev. 3.3 9. peace-offerings d Lev. 4.35 and to sin-offerings And therefore because they were Sacrificia ignita The proper name of this is taken from the reason or ground whereupon it was offered and that was for the expiation of some sin committed as hath been declared in the Historical part of this Work This Sin-offering principally referred unto Christ who was made e 2 Cor. 5.21 Sin for us that is as f Parisiensis de Legibus cap. 8. Parisiensis expounds the place an offering for sin on our behalf according to that expression concerning the Priests in the Prophet Hosea They eat up the sin of my people g Hos 4.8 which seems to allude to the Priests part and share in the Sacrifice So likewise when the Apostle declares h Rom 8.3 that God for sin did condemn sin in his flesh For sin that is saith he For the Sin-offering of Christ God did for the sake and upon the account of his infinitely precious Sacrifice condemn and destroy sin that it should never have dominion over the Elect i Rom. 8.34 seeing Christ hath died The Sin offering was usually a Male to signifie the strength of Christs merits Perfect and without spot to shew the integrity and purity of his Nature He offer'd himself without spot k Heb. 9.14 1 Pet. 1.19 Jer. 11.19 Heb. 9.14 Lev. 16.14 or blemish he was a Lamb without spot As there were Heifers Goats and Lambs offer'd in this case so is our Lord in Scripture resembled to them in his blessed Sacrifice There were several seasons of the presenting Sin-offerings to God but the principal time was on the Expiation day to which I would speak somewhat largely First relating historically the services of the day and then applying them in a spiritual manner unto Christ The Services of the solemn Day of Expiation being the 10th of the 7th Moneth In the Morning of this solemn day betimes as usually on other dayes the ashes were taken off from the Altar and the wood laid in order Then the High-priest who performed all the solemnities of this day putting on his golden garments slew the Lamb the constant Morning Sacrifice and sprinkled the bloud on the Altar then he went into the Temple and burnt the Incense of the Morning and trimmed the Lamps After this he comes out and burns the flesh of the daily Sacrifice and offers its meat-offering and drink-offering with it Then he proceeds to the extraordinary work of the day which was the offering of the l Numb 29.8 Bullock Ramme and seven Lambs mention'd in the Book of Numbers Then he puts off his gorgeous attire and performs the more solemn work of that day in the atonement wherein I shall enlarge by it self After that work is ended then he puts on his precious garments again and m Numb 29.11 offereth the Goat for the sin-offering mentioned also in Numbers together with the n Lev. 16.3 24. Bullock for a burnt-offering for himself and the o Ibid. Ram for the burnt-offering for the people In the last place he offers the p Num. 28.3 4. Lamb for the daily Evening sacrifice and when he hath burnt the Incense and trimmed the Lamps in the Sanctuary he goes out puts off his rich array and invests himself with his own common garments and goes to his own house So that on this day besides the two Lambs for the daily Sacrifice being the q Numb 29.11 continual burnt-offering there were slain r Ib. ver 8 9. one Bullock one Ram seven Lambs for a burnt-offering extraordinary with their attendant meat-offerings and drink-offerings with a Goat for a sin-offering ſ Numb 29.11 besides the sin-offering of Atonement If this tenth day happened on a Sabbath then the extraordinaries of the constant Sabbath-offerings were added So that as we shall see by and by in the Atonement work there was one Bullock two Rams two Goats which being added to the former makes fifteen The several Offerings on the Expiation Day Burnt-offerings Numb 29 8. One Bullock Besides the Morning and the Evening Sacricrifice and in case a Sabbath fell on the same day two more Numb 28.9 10 So that here are four Sacrifices of the Expiation viz. one Bullock two Rams and one Goat with their meat-offerings and drinkings to be added to the Catalogue pag. 113. One Ram Seven Lambs Sin offering Numb 29.11 One Goat The Atonement One Bullock Two Rams Two Goats whereof one a scape Goat  Fifteen  The solemn work of Atonement performed on the day of Expiation by the Highpriest In the first place there was preparation made of a young a Lev. 16.3 Bullock for a sin-offering which was appointed for the Highpriest himself and for his b Ver. 6. house that is the c Ver. 33. Priests which were called the house of Aaron in Scripture There was likewise to be brought in a Ram d Ver. 31. for a burnt-offering to make e Ver. 24. Atonement for himself Besides there were f Ver. 5 24. two Kids of the Goats to be provided for a sin-offering for the people one was to be slain and the other to escape and a Ram also for a burnt-offering The manner of the performance of this solemnity in its orderly method First of all the Highpriest was to wash his flesh in water and g Ver. 4. to put on the pure white linen garments and then to slay the Bullock h Ver. 11. which was for a sin-offering for himself When that was done then he
this cup passe When he offered up Prayers and Supplications k Heb. 5.7 with strong crying and tears unto him that was able to save him from death and was heard in that he feared being gloriously raised from death by the right hand of God In these his Prayers he interceded for us and by his intercession hath sanctified our Prayers that they also may smoak within the Veil rendring us acceptable to God when our fervent Prayers arise not from our lips only but from the Altar of our hearts within and are inflamed by the holy fire of the Spirit of Grace After this rare perfume had fragrantly towred about the Oracle in sweet sented clouds then did the High-Priest enter this most holy place a Heb. 9 7. not without the blood of Bulls and Goats which he offered for himself and the errours of the people even as Christ being become an b Vers 12. High-Priest of good things to come by his own blood entred into the holy place having obtained eternal Redemption c Vers 24. for us He is not entred into a holy place made with hands but by the virtue of the effusion of his own most precious blood he is gone into Heaven it self to appear in the presence of God for us And in that the blood was to be sprinkled seven times before the Lord it might signifie the copious and liberall effusion of Christs blood for sinners it was d Mat 26.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only poured but plentifully poured out it did not guttatim effluere It came out as from a fountain to purge away sinne and uncleannesse e Zech. 13.8 The number seven in Scripture is taken as f Parisienfis de Leg. c. 9. some observe for a number of perfection And if so though I am not much taken with numbers then it might point out the perfection and compleatness of our Purgation and Justification in the sight of God by the blood of Christ It is observed by some too curiously I doubt that our blessed Lord had seven wounds inflicted upon him which drew blood from his blessed body 1. In his scourging 2. in the platting of the Crown of sharp thornes upon his head 3 4. the nailing of both his hands 5 6 and both his feet and 7 the piercing of his body with the Spear Leaving these niceties Oh that our souls could bleed for those sins that drew out the vitall and most precious blood of Jesus Christ Zech. 12.10 Oh that we did look upon him whom we have pierced and mourn for him as one mourneth for his only son and be in bitterness for him as one that is in bitterness for his first born Who by his meritorious sufferings is become a propitiation for our sins a 1 Joh 2.2 Mention is made of the end why the blood of the Bullock was brought into the most holy place even to expiate for the sins of the High-Priest himself it was his Offering Whereby was signified the insufficiency and invalidity of the Jewish Priest-hood of it self to impetrate from God any pardon for sin seeing it self did need and require an annuall atonement and reconciliation for its own sins in the sight of God So that the High Priest was to be full of compassion to the ignorant for b Heb. 5.2 3. that he himself also was compassed wth infirmity and by reason thereof ought as for the people so also for himself to offer for sins But such an high Priest became us c. c Heb. 7.27 who needeth not daily as those did to offer up Sacrifice first for his own sins and then for the peoples For this he did once when he offered up himself Now although Christ had no sin of his own whereupon to expiate for himself yet he did personally bear all the sinnes of the Elect upon him by divine imputation and therefore he did imputatively offer up for himself but effectively and virtually only for the Elect. And therefore as the Apostle saies in the last cited place he did it but once Besides as this blood was sprinkled within the Veil to purify it from uncleanness it signified and hinted to us the wonderfull defilement and contagious nature of sin that had pierced into the most holy place thereby intimating that the highest and most eminent services in our worship may be polluted with sinne and need purification by the blood of Christ Moreover as the place within the Veil signified Heaven so the bringing the blood of Christ thither shews that Heaven is an * Col. 1.12 Inheritance with the Saints in light and a a Ephes 1.14 possession in glory purchased by the bloud of Christ and therefore the beginning of glory is called b Eph. 5.30 the day of Redemption For we are not fully redeemed from all our sins and miseries till we set foot within the vail by virtue of the price of Christs bloud c Heb. 6.19 Let us then lay hold upon the hope that is set before us as an Anchor of the soul both sure and stedfast which entreth into that most holy place within the vail whither the fore-runner even Jesus is entred for us We may therefore now have a holy and reverent d Heb. 10.19 c. boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh It is to be observed further That the Highpriest went into the Oracle with this bloud e Lev. 16.17 alone he had none with him It was his peculiar Office which none might presume to perform besides himself So did Christ enter alone to shew that there is no other Highpriest or Head of his Church but he alone There is none of the Saints gone into Heaven with body and soul together and continue there in so compleat a state of happiness possibly as they shall be after the Day of Judgment His glorified body only is in the most holy place sitting at the right hand of God Here we might move a Question about Enoch Elijah Lazarus and the Saints that rose at Christs death Mat. 27.52 Whether they shall receive a further state of perfection at the Resurrection seeing Christ himself is said to be the first fruits of them that slept 1 Cor. 15.20 23. Further as the Priest entred alone with the bloud for purification So 't was Christ that f Isa 63.3 trod the winepress of his Fathers wrath alone of the people there was none with him It is recorded also that at his apprehension his Disciples g Mark 14.50 all forsook him and fled After the Highpriest had reconciled the most holy place he was to go forth and h Lev. 16.18 put of the bloud of the Ballock and Goat upon the horns of the golden Altar and to sprinkle seven times upon it and do so likewise to the Tabernacle by which I humbly conceive
and fellowship with God and his people d 1 Joh. 1.3 as John saies That ye might have fellowship with us and truly our fellowship is with the Father and his Son Here I might enlarge concerning the manner of making Covenants in ancient time by eating together and especially at Sacrifices but this hath been copiously and largely handled e Cloppenb schâ—l Sacrif p. 8. 175. Coccejus de faedere p. 100. Molin ad Greg. Nyss p. 71. Mede vol. 1. p. 50. 4. by many Authors but of all most fully and excellently by the incomparably learned Dr Ralph Cudworth Master of Christs Col. Camb. in his true notion of the Lords Supper Wherefore I shall retire to some other things The Priests part in his Offering was the cheeks the right shoulder the breast and the maw f Hierom. ad Fabiolam Rivet in Ps 40 p. 186. Mal. 2.7 Jerom in his Treatise of Priestly vestments sent to Fabiola saies The cheek was given to the Priest to signifie Elâ—quentem eruditumque that he should remember to be eloquent and learned in the Law of God The Priests lips are to preserve knowledge and the people are to enquire the law at his mouth He goes on In brachio bona opera pugnam contra diabolum By giving the shoulder to the Priest he was thereby taught to have a care to maintain good works and to fight against the Devil a Orig. Homil 9. in Exod p. 9. 8. Origen adds because 't is commanded to be the right shoulder that they must be opera dextra as well as bona that is good works which a Priest must perform dexterously with strength and expedition he must not be a bungler in the waies of holinesse Besides the breast was his and therefore Jerom saies Moneri sacerdotes in pectore gestare mundas cogitationes legis notitiam dogmatum veritatem the Priest was thereby admonished to bear in his breast pure thoughts knowledge of the law and truth in his opinions And lastly the maw where he adds Venter luxuriam c. It denoted his abstinence from luxury and all manner of excels These I only propose nakedly for them who please to receive or reject these ancient notions If they held forth any thing then these two the breasts and the shoulder which were Wave-Offerings given from the people to the Priest might chiefly be insisted on 1. He was to have the shoulder because of his bearing the people and carrying them and their Sacrifices before God 2. The breast the seat of the heart to note his compassion tenderness and bowels to them bearing them alwaies in his Prayers and and ardent sighs to the throne of Grace b Mede vol. 1. p. 585. The remainder was eaten by the faithfull people who brought the Sacrifice to manifest their incorporation into Christ For the Saints do not only receive pardon and remission of sin upon the account of his precious Sacrifice but they feed upon him and are united to him by faith c 1 Cor. 10.21 Those that did eat of Idol-Sacrifices are said to sit at the Table of Devils and have communion with them But such as have a share in the sufferings of Christ on whom the chastisement of our peace was laid he being our d Isa 53.5 Peace-Offering do participate of this Feast of the Lords Table and are made e Isa 56.7 joyfull in his house of Prayer Under the Law the fat was the Lords the children of Israel were most severely interdicted the eating of fat as well as blood But under the Gospel â—he Lord will make unto all people a feast of f Isa 25.6 fat things of fat things full of marrow At the Gospel Wedding the Oxen and the g Mat. 22.4 fatlings are slain The poor Prodigal must feed upon the h Luk. 15.23 fatted calf Our souls shall be i Psal 63.5 satisfied with marrow and fatness And as for blood Christ himself most graciously tels us a Joh. 6.53 That except we eat the flesh of the Sun of man and drink his blood we have no life in us This Sacrifice of the Peace-offering was usually added to other fore-recited Sacrifices because expiation for sin would be unavailable and unprofitable unless there were annexed a particular application of mercy in our communion with him in a way of peace and grace Our blessed Saviour as a High priest doth not only as offering expiatory sacrifice for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeem us from sin and misery but he doth b 1 Thes 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obain salvation for us and doth yeeld unto us a c 1 Pet 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manuduction to God his Father in whom d Eph. 3.12 we have boldness and access with confidence through the faith of him At these festival Sacrifices there was e De. 16.15 Judg. 21.21 great rejoycing joyned with Songs and Dancing to manifest what Joy and Exultation of spirit the Peace-offering of the Lord Jesus doth procure for reconciled sinners in the sight of God To conclude in a word Gods Majesty had his part in this blessed Offering as the Remitter of sin and transgression as being the Author of our mercy and deliverance thereby shewing that he was infinitely well pleased with this glorious satisfaction given to his Justice his soul smelling a Savour of rest in the Sacrifice of his Son will now begin to hold communion with us who are brought nigh to him by the blood of his Son The Priest had his part as the instrument of atonement between us and God If you take it for Christ we may then here apply that expression of the Evangelist f Luk. 24.46 It behoved him when he had suffered to enter into glory and the people had their share likewise to make them gratefull and joyfull for this unspeakable mercy of their deliverance 5 6. Of the Meat-offerings and Drink offerings These I shall put together in their explication as they usually went hand in hand in their oblation The common name of the Meat-offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring or offer The word for Drink-offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libamen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour out Hereby was signified the constant communion that Gods Majesty held with his people He had his presence Chamber in the Temple viz. the Sanctuary his privy Chamber in the Oracle He had his Table his meat and drink according to that promise that he made of dwelling in the midst of his people Jsrael The yeelding of these Offerings to God shewed the great interest he had in all the things which they enjoyed and that in token of homage they were to give to him of all their choice enjoyments as the soveraign Lord of all their Land and that thereby they might obtain a blessing upon their outward comforts a
extinguisht Others refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is every worm the worm of every sinners conscience in hell that never dieth shall be salted and inflamed with the fire of Gods wrath to make it sting and punish the more accurately and feelingly A reverend Divine of our Nation whose usefull Comment on Mark is intended for the Press speaks in this place concerning the fire of affliction and the fire of the Spirit Salignis naturam sequitur Isidor lib 16 c. 2. wherewith every good Christian must be seasoned before he can be a meet Sacrifice for God and so the sense of the place seems plain and clear That who ever shall be delivered from the everlasting fire of hell must be here in this life salted and seasoned with the salt of repentance and the fire of affliction that thereby he may be fitted to be offered up as an acceptable Sacrifice unto God For as every Sacrifice which God accepted under the ancient Law was seasoned with salt and hereby the citation of that place in Leviticus comes in properly to good purpose so every spiritual Sacrifice that may be well-pleasing in the sight of God under the Gospel must be rendred savoury by some spiritual salt and offered up in some spiritual fire that they may prove Sacrifices of mercy and praise and not of Gods wrath and justice a Jud 7. suffering the vengeance of eternal fire To proceed As the charge concerning salt was strict so the prohibition of the use of leaven and honey at Sacrifices was very strong Lev. 2.11 b Ye shall burn no leaven nor any honey in any offering of the Lord made by fire They are both of a fermenting nature swelling and puffing up Corrupt Doctrines are compared to leaven traditions inventions of men false glosses and expositions of Scripture are set forth by it Beware says our Lord of the leaven of the Pharisees which is there expresly interpreted of their Doctrine Mat. 16.11 12. and so when he forbids them to beware of the leaven of Herod it is to be meant of that false Doctrine of the Herodians who taught that Herod was the Messiah Gregor notes on Scripture p. 147. on Mat. 22.16 edit Oxo 1646. because a King in Judea after the Scepter was departed from Judah To adde any thing of mans vain conceptions to the pure Doctrine of Scripture and to interlace Divine Worship with Humane Inventions is a highly provoking sin in the sight of God and savours of a monstrous spirit of pride swelling with corrupt leaven wherefore the Scripture doth stigmatize erronious persons who corrupt the truth that they usually speak great swelling words of vanity 2 Pet. 2.18 We must endeavour to purge out this leaven of pride corrupt Doctrine oâ—â—holiness of heart and life when we draw near to God to present our Sacrifices to him we must keep Gospel feasts not with old leaven which we fed upon in the house of Bondage in the Egyptian state of nature Exod. 12.15 1 Cor. 5.8 neither with the leaven of malice and wickedness but the unleavened bread of sincerity and truth For hypocrisie is Pharisaical leaven Luke 12.1 Yet as to this particular of leaven though it was generally forbidden to be used in Sacrifice yet it was permitted in one case Lev. 7.13 Amos 4.5 viz in the Sacrifice of Thanksgiving of Peace-Offerings and here it may be either taken in a good sense as sometimes leaven is where the Kingdom of Heaven is compared to it for the encreasing and growing nature of the Kingdom of Christ in the world or of the work of grace in the heart of a Saint and so it may signifie the exuberancie dilatation or swelling of the spirits in joy and praise Mat. 13.33 Luk 13.21 when the soul gives up its thank-offerings to God or else it s taken in a bad sense for sourness of grief and sorrow mixture of sin and infirmity to shew that our praises here in this life are imperfect not onely as to the matter there being great cause of mourning and heaviness for the relicts and remainders of sin in us are attended with many griefs and sorrows no Christian can say of any day in his life atque ibat sine nube Dies that there was no cloud of sin or storm of trouble to hinder his visions of peace and joy So neither for the manner of the management of our praises we cannot be upon the wing in so holy and spirituall a manner as such a heavenly and Angelical service as that of praise is doth require there will still be a lump of leaven hanging to our feet and therefore herein the goodness and tenderness of Gods love is seen that he will yet accept our thank offerings though they have in them some mixtures of flesh some tinctures of imperfection Another thing annexed to Sacrifices was the burning of incense Now this was of two sorts and accordingly called in our translate by two names Incense and Frankincense Incense in the Hebrew is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffire adolere suffumigare to burn and make a sweet smelling smoak by fire Exo. 30.35 This is that which was made of the five ingredients mentioned in the book of Exodus whereof largely before and is there translated a perfume This was burnt upon the golden Altar of Incense every morning and every evening in the a time of the Sacrifice of the two Lambs every day Dr. Lightf Temple service p. 111. Lev. 16.13 and in the Expiation day we read of Incense burnt before the blood was brought into the most holy place whether or no this chief and precious Incense were generally burnt in a stated quantity at the offering of every Sacrifice I cannot evidently determine from Scripture In one place it s called the Incense of Rams Psal 66.15 probably because usually annexed to the Sacrifices to perfume the ayr The other sort termed Frankincense is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lebonah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof fully before and was gathered of the Frankincense Tree in Arabia so called because freely sweating from it as a gum and of it self without any other mixture gives a most fragrant odour Lev. 2.1 2 15 16. 6.15 c. Acts 6.4 This was commanded to be offered with most Meat-offerings therefore are they called Offerings of a sweet savour unto the Lord. In a word the joyning of Incense with Offerings signified prayer to attend all our sacred services The word must be joyned with prayer Our blessed Lord joyned ardent prayers with his own precious offering on the Cross when he gave himself for us an offering and a Sacrifice to God for a sweet smelling savour Eph. 5.2 I have spoken so much about Frankincense in the foregoing lines that I shall onely allude to what Porta speaks of it Porta Phyto nom l. 5. c. 13 p.
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
sold and laid them down at the Apostles feet I fear me those that are rich persons who press this labouring of Ministers in worldly vocations so much will come off very dolly and slowly to this work of selling all and laying it down at the Ministers feet I am sure the poor would not complain so generally as they do nor the Ministrey be driven from their duties to worldly labours if this their absurd inference should take place if such would do their duty in this case which is inferred upon their own supposition But thirdly As to the times of the Apostles we are to consider likewise that Christian Religion had not then so fâ—r prevailed as to get any strong footing in Princes Courts So that there were no Christian Magistrates to be a hedge about the Church and to take care in this particular for the comfortable support of the Ministrey The Apostles declared the will of God sufficiently but they had no coercive power in this point and though doubtless many might make conscience who were able to do it yet there wanted not a Demas to forsake even them and to embrace this present world No doubt there were several persons that being not soundly wrought upon did pull back and withdraw Acts 4. ult 5.1 c. as we read in the case of Ananias and Saphira else what needed the frequent and fervent exhortations to this duty of communicating But when once Christian Magistrates arose they took care for a certain rate or tribute to be imposed on the people for this purpose as it was in the days of Constantine and Licinius And why that which is incumbent as a duty upon Christians may not be made one of the Topicall or Municipal Laws in any Christian Kingdom State or Commonwealth I see no reason since it tends to the preservation of Gods publique Worship under the Gospel But however in this case it is very dangerous for any persons who have this worlds goods to plead poverty and going behinde hand to palliate their want of love to the Ministrey to excuse them from this important work Possibly the Lord may providentially blast such mens estates ere they are aware Certainly whatever is detracted secretly from that use will make bad portions for their posterity Pro. 3.9 10. Hag 2.18 19. Mal 3 9 12 Dâ— Edw. Reyn. ib. sup I am sure God did of old promise particular blessings to such as brought in of their substance what was enjoyned for the honourable and splendid maintenance of the Temple and do we think that God hath less care of and love to his Gospel Ambassadours who are the Ministers of the New-Testament No certainly But let such consider that the very Heathens dealt more nobly and candidly with their Idolatrous Priests who helpt on the poor creatures towards hell Yet because under the sense of some Religions though false worship they were most of them very liberal It is not my design to quote any Humane testimonies at present I shall content my self with the citation of one example out of Scripture which the Spirit of God takes notice of and that is of the people of Egypt in the days of Joseph although they were then exercised under a sore judgement of Famine when all the other people of the Land had sold their goods and possessions to Joseph for the Kings use Gen 49.26 yet the lands of the Priests were even then excepted I heartily wish that such poor souls as are tainted with disaffection to the maintenance of the Gospel Ministrey that otherwise possibly some of them may be honest good meaning people were a little sensible that the hand of Joab is in all this I mean the Jesuits and persons of other Orders among the Papists many whereof have been in these late years discovered to have been among those people in their meetings that withdraw from the publique Assemblies and have been known by some of our Nation that have seen them beyond Sea in the proper habits of their Orders whose great design is to subvert the Universities and the Ministrey and then they know well enough we must bid farewel to the Protestant Religion and the game will be theirs How many Popish opinions have been vented by them and here cryed up for New Lights is too sadly known as the Doctrine of Perfection Voluntary Humility and neglect of the body attainable in this life and that the Ministers of the Reformed Church are no true Ministers and a number of the like arising out of the Bottomless Pit our sad discords make sweet harmony in Popish ears So that what on the one side betwixt poor seduced spirits and carnal and prophane who love none but daubers with untempered morter the faithful Ministers of Christ are objected to great reproach and rebuke this day so that the spirits of the godly and such as are stedfast in Gospel-truths are grieved and wounded the wicked Popish seducers warmed by success the Devils expectations raised and the Papists hopes of a great harvest greatly enlivened to whom in the Northern parts many have declined already and more will daily Nay in conclusion they will strike at the Protestant Magistracy as well as Ministrey it is their great aim to bring it about And I doubt not but godly Magistrates do consider that there is no one sort of people under their Government that can so effectually promote their interest as a godly faithful Ministrey can when encouraged by them since they have so much influence upon the consciences of men I hope God of his infinite mercy will stir up the wisdom and courage of our godly Magistrates that sit at the Helm to reform what is amiss to be a terrour to evil works and an encouragement to the upright in the Land that so a godly Ministrey may be protected maintained and cherished to the glory of the Gospel that the Ark of Gods presence may ever continue among us in despite of all the gates of Hell so long as the Ordinances of Heaven shall endure To which end it is well worth the consideration of the faithful to take special care for their preservation and all due encouragement since there is a necessity for their costly and chargeable education in the famous Seminaries of Learning seeing now abilities for Ministerial service are not given in miraculously The Scriptures being written in the Learned Languages there is great necessity for them to be well skilled in them Their preparatory studies and their actual services do greatly waste the vital spirits more then those of the Law did They are commanded to be wholly in these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Paul to Timothy Be in them converse in them make them thy business 1 Tim. 4.15 whence may be inferred that the Ministrey should not immerse themselves in secular affairs left thereby their progress and proficiency in the study of the Scriptures and their own hearts should be obstructed and hindred So that unless
strongly necessitated by want and poverty and the wickedness of those that are able and deny subministration and supply to their wants they ought not to disturb their spirits with the overwhelming and soul-dividinging cares of this life Besides it is necessary for them as the case now stands that they should have a well-furnish'd Library and be well acquainted with the History of the Church all along since the world began especially since the time of Christ to our days Nay there is not one Art or Science in the whole Circle or Compass of Learning but some way or other may contribute to the capacitating of a Minister for his work in the explication and applying of Scripture They ought also to be well versed in controversie that they may be able to oppose gain-sayers and maintain the Truth To this purpose speaks a learned and faithful Dispenser of the Gospel in his days That they ought to have The skill of Arts D. Stoughton Preachers Dignity and Duty p. 87. c. of Tongues the ancient Hebrew the copious Greek the elegant Latine Tongues are necessary for Embassadors and these Tongues are very necessary for God's Embassadors All which must be assisted as the Orb in his motion with his Intelligence or rather informed as the Body with the Soul in all his operations with pithy Logick perswasive Rhetorick profound Philosophy that I may not name others every one of which apart would make a noble Profession in another and yet all together make but a small part of the Noble Profession of Theologie and rather not a part but a Porch of this Royal Building For I have not yet told you of the Scripture in which not a word not a jot not a tittle but hath its weight and must not be suffered to perish the depth of the Scripture left it be said by some scoffing Samaritan The VVell is deep and thou hast never a Bucket Lastly The infiniteness of Divinity there is no infinity in Philosophy but here there is positive controversal Ecclesiastical experimental for the chair for the Schools for the pulpit for the conscience c. All which are necessary for him that would be a worthy Divine 5. He must provide for his own Family or else he will lie under that heavie doom of the Apostle To be worse then an Infidel and deny the Faith which to do as a Man as a Christian as a Scholar as a Minister that is not in a sordid mean base and precarious way lest the Dignity of his Office be objected to contempt in the eyes of carnal vulgar people who generally receive the Truth with the more respect and obedience from such as having some moderate and comfortable estates and are not obliged to unworthy and pedantick shifts and cringings to every insulting Balak nor the ensnaring of their Consciences to satisfie corrupt lusts and humours by intrenching upon their glorious Commissions received from Christ This being certain that converting work is the main and principal work of the Ministry which will be greatly advanced when their persons are not obnoxious to scorn by their meanness which was found fully true in the person of our blessed Lord and his holy Apostles and Disciples 1 Tim. 3.2 Lastly Every Gospel Minister is commanded to maintain Hospitality themselves as well as to preach it Alas they may indeed teach it to others while their Lungs and Heart strings crack for want of supply but are not able generally themselves to go to the cost to practise it in our Nation through inability They are so far from being capable to perform this Duty that many have not for their present necessities much less for their conveniency and refreshment These things being premised and duly considered viz. The noble Provision which God made for his servants under the Law the Dispensation whereof was far inferiour to this under the Gospel Though some will say that the pomp of those Ordinances consisted much in external splendour and they say true but yet thence can by no means be inferred that God requires not the service of our Bodies and Estates under the Gospel for its evident the whole New Testament teaches the quite contrary Besides the necessary and costly provision of all acquired knowledge the enjoyned seclusion of themselves from worldly occupations their required sustentation of their Families and provision of a subsistence for them after their departure The honour and reputation of the Gospel The occurring and obviating the secret designs and machinations of our Popish adversaries who like the Spartans of old to the Athenians did but desire their Orator and then study by all means to ruine Protestant Religion among us and not finding any directer course to steer then this the pulling down of Universities in the which provision is made for able Workmen in the Lord's Vineyard and for such as manage the controversie against them as blessed be God hitherto successfully by Raynolds Whitaker Willet Abbot Davenant and many others and further to subvert the stated and fixed maintenance of the Ministers when come abroad whereby the Divel's ayms will be gratified the enemy overjoyed the Gospel ruined and Ark depart from our Israel But blessed be the Lord who hath fixed his memorial stone in Eben Ezer 1 Sam. 7.12 hitherto hath the Lord helped them and we hope the same mercy will yet continue to make them against those subtle insinuating enemies a fenced brazen VVall Jer. 15.20 21 They shall fight against them but they shall not prevail against them for I am with you to save you and to deliver you saith the Lord. And I will delâ—ver you out of the hand of the wicked and I will redeem you out of the hand of the Terrible Ps 85.9 c. Surely his salvation shall be nigâ— them that fear him that glory may dwell in our Laâ—d That mercy and truth may mee together righteousness and peace may kiss each other Truth shall spring out oâ— the earth and righteousness shall look down from heaven yea the Lord shall give that which is good and our Land shall yeild her encrease Righteousness shall go before him and shall set us in the way of his steps Though the Kâ—ngs of the earth set themselves and the Rulers take counsel togeâ—her against the Lord and against his anointed yet hath he set his King upon his holy hill of Zâ—on and will gâ—ve him the heathen for his Inheritance and the uttermost parts of the earth for his possession As for those that break his bands in sunder and cast away his cords from them He that sitteth in the heavens shall laugh the Lord shall have them in derision He shall speak unto them in his wrath and vex them in his sore displeasure He shall break them with a rod of iron he shall dash them in pieces like a Potters vessel O then kiss the Sun lest he be angry and ye perish from the way when his wrath is kindled but a little