Disciples by two and two But this were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 10 1. to hunt after too much nicety The Tops of the Pillars were curiously adorned 2 Tim. 4.8 to shew that those who persist to the last constantly shall be crowned The Lilly work the Emblem of Innocency Pomegranates of Fruitfulnesse there being many grains in one Apple their Crown shall declare their Glory As Crowns did vary according to the nature of the Service among the Romans so shall every one be rewarded according to his works The Vessels in the open Court IN this place there are these things considerable The Altar of burnt Sacrifice The Sea of Brasse and the ten Lavers of each in their order 1. The Altar of Brasse The Brazen Altar stood in the Priests Court in the open ayre that so the nidor fuligo the sent and smoak of the Sacrifices might be the lesse offensive This Altar had its several implements fit for service as Censers or Ash-pans Num. 4.14 Flesh-hooks Shovels Basons c. of which we must not speak particularly they being but proper appurtenances of the work of Sacrifice What the Altar signified we need not much trouble our selves or haesitate about it having so sure a guide as the Apostle by the dictate of the Spirit of God who saies We have an Altar Heb. 13.10 Molin de Altar p. 79. Rivet in Exod p. 1132. Heb. 10.10 14. whereof they have no right to eat who serve the Tabernacle Those that continued enslaved and yoked to their Jewish Ceremonies had no right to the Altar of which we are to feed on which Christ offered himself We are to eat of the Altar i. e. the Sacrifice offered on the Altar by a frequent Metonymy so then the Sacrifices signified Christ and the Altar his Crosse For Christ was offered to bear the sins of many Heb. 9.28 As the Altar was set without the Temple the Emblem of the Church or new Jerusalem Ver. 12. so Christ's Crosse was without the Gate of the old Jerusalem And as on the expiation-day the Priest officiated without the limits of the Tabernacle Lev. 17.11 See Essâ—nius de sacrificiis p. 220. or Courts of the Temple so the blood of Christ that maketh atonement was shed without the Camp in Golgotha where he had the place of his burial Christ crucified is the food of Souls as the Sacrifices were of old for the Priests The name of the Altar in the Hebrew is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Mactation or killing and offering of the Sacrifice sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ascending up to it whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks Altare among the Latines is derived ab Alto from its being built up high above the earth or because in high places as mountains and hills and Ara from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preces prayers or imprecations made to the Gods at their Sacrifices There be who would by no means have the Altar to signify the Crosse of Christ because the Papists do so highly idolize it and besides do count their Tables on which their unbloody Sacrifice is offered to be signified thereby and therefore understand that place by a Metonymy Habemus Altare we have an Altar i. e. A Sacrifiâ—e offered upon the Crosse viz. Christ himself But I know no reason why there should be so much flying to Tropes and such curiosity in evading this designation because Papists commit folly about it Whereas no doubt they will all affirm that Christ is the Gospel-Sacrifice For he is our Paschaâ— Lamb 1 Cor. 5.7 saith the Apostle Molin de altare p. 79. The Fathers for 200 years called the Table of our Lord The Altar as Molineus witnesseth and that onely by allusion and accommodation and in this figurative sense the Church may say still that we have an Altar though Christ's Crosse were destroyed before the Apostle wrote to the Hebrews But yet if we shall joyn both Sacrifice and Altar in one signification of Christ I shall not gainsay though I see no such grand inconvenience in applying it more distinctly especially since we do it onely by accommodation For on the contrary side by applying the Altar to Christ there 's more danger of the inference of Popish adoration Psal 118.27 if any be inferred The Sacrifice of old was to be bound to the Horns of the Altar Some by the Horns of the Altar expound the strength of Christ but if the Altar might prelude to the Crosse these might note Christ's nailing to the Crosse Whether this Altar were underneath framed of stone is not certain if it were to be sure not of hewn stone (a) Cont. Apion lib. 1. p. 1049. Josephus relates of the Altar at Jerusalem out of Hecataeus and doth not â—oâ—â—radict it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A four square Altar not of hewn but unwrought impolished stones according to the (b) Exod. 20.25 Deut. 27.6 Jos 8.3 command of God Instruments did pollute it The hearts of Saints are compared to Altars by the Ancients in the Primitive Church Humane skill Art and Reason cannot polish stones fit for an Altar to offer up to God (c) Clem. Alex strom 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Church is a grand Altar for holy Sacrifices Impolisht stones Saints differing in Judgment may lye together in one Altar on which God may have his (d) Isa 31.9 fire in Zion and hearth in new Jerusalem None but fire from heaven no culinary fire ought to inflame the Sacrifices of the Altar Aaron's Sons smarted in that case No strange fire of our Passions ought to be admitted in any service of God For the wrath of man worketh not the righteousnesse of God Let us in few words mention the New Testament Sacrifices that through Christ are offered up unto God whereof more in the 5th Section (e) Ps 51.17 A broken Heart is a Sacrifice which God will not despise The heart that 's wounded by the knife of Repentance is acceptable to God In Craâ—tfying of our lusts offering them up on the Altar of the Crosse of Christ is a Sacrifice well pleasing in the sight of God The offering up of Christ in prayer to God as of a Lamb without spot morning evening is another Let the (c) Psal 141.2 Mat. 27.46 lifting up of my hands sayes David be like an evening Sacrifice Christ died on the Crosse toward the evening about the 9th hour according to 12 unequal houres counted about the time of Easter from Sun-rise to Sun-set falls between 3 and 4 afternoon The service of our very bodies to God is another reasonable Sacrifice Of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable Creatures were sacrificed now we may offer our selves (d) Rom. 12.1 rational Creatures in this way of sacrifice (e) Psal 4 5. The Sacrifice of righteousness is another Praysing of God is another He that (f) Psal 50. ult 23. offereth prayse glorifieth
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
of the Jewes from all other men as in all other things so in their ordinary course of life but especially in this that they worship none of the other Gods but one they chiefly honour and adore At that time viz. of Pompey's Warrs in Judaea they had no image at all in Jerusalem holding their God to be of an inestable and invisible essence exceeding all other men in his worship unto whom they had built a Temple of great bulk and exceeding beautiful Hence was it that the Heathens did so profanely jeer at the Jews for lifting up their hands to Heaven as if they pray'd to the Clouds So Petronius flouts at them (g) Satyr p. 211 ed. Franc. 1621. 8o. Et coeli summas advocat auriculas which we will translate to a more sober sense Let Jews to Him lift up their eyes Whose Throne is fixt above the Skyes And therefore Juvenal speaking how apt Children are to follow their Fathers in Religion be it what it will saies that some having learned to be Jews †Satyr 14. ver 98. Nil praeter nubes caeli numen adorant They worship nought but Clouds or else That God who in the Heaven dwells Nay David seems to complain of his idolatrous Neighbours exprobrating to him in his afflictions (h) Ps 42.10 Where is thy God as if so be he were no where who did not appear unto the eyes of men Whereas invisibility is one of the choisest attributes of that immaterial uncompounded spiritual and infinite essence whom we ought to serve with fear and rejoyce before with (i) Ps 2.11 trembling Memorable is that passage of Lucian in his Philopatris which Dialogue because forbidden by the Romish Index expurgatorius to be printed for reasons best known to themselvs while they suffer every obscene Poet and Scoffer at Religion and therefore not to be found in their latter Editions I shall recite somewhat largely (k) Pag. 466. edit Basil 1503. ToÌ„ 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will teach thee what the Universe is and who was before all things and what is the Systeme or frame of the Universe Formerly indeed I suffered the same things thou dost But since the Galilaean met with me one (l) 2 Cor. 10.1 bald on the forehead and his Nose hooked who had been carried up in the air into the (m) 2 Cor. 12.2 third Heavens Paul and learned thence most excellent things did regenerate us by water and brought us into the foot-paths of the blessed and redeemed us from the Region of the ungodly And I will make thee a man in truth if thou wilt hear me Which person that its meant of Paul seems evident by Niceph. Callist lib. 2. c. 37. where describing of Paul as before he had our Lord lib. 1. c. 40. among other things saies he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bald on his head and that he had a nose handsomely bending Where breaking awhile from that he speaks afterwards of the Creation and other matters in these words pag. 467. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was an incorruptible invisible incomprehensible light which dissolved the darknesse and dispelled that deformity by a word alone spoken by it as the (n) Moses Exod. 4.10 slow-tongued person hath related He establisht the earth upon the waters streâ—ched out the Heavens formed the fixed stars and appointed their course which thou worshippest as Gods He hath beautifyed the Earth with flowers He produced Man out of nothing into being and He is in the (o) Prov. 15.3 Heaven beholding the just and unjust and writing their actions in books will accordingly render to every one in that day which he hath appointed Furthermore that we may see the ancient Heathens had more knowledge of the divine Essence partly by the light of Nature well improved and partly by the light of Scripture and of the primitive persons carrying the Gospel about the Nations may appear by a passâ—ge 〈◊〉 little before the first citation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Crit. By whom shall I swear then Trieph By the soveraign great immortall God in the Heavens by the Son of the Father and the Spirit proceeding from the Father One in three and three in one A God certainly of which there can be no shape or Image and therefore surely the Gentiles knew more then we ordinarily think they did at least the wiser sort and more they might have known had they been sedulously inquisitive into the matter Because that which may be known of God was manifest to them for God hath shewn it to them (p) Rom. 1.19 c. For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternall power and Godhead so that they are without excuse Manifold are the Testimonies of the poor Heathens concerning the unspeakable inconceivable Essence of the Deity Among other excellent is the Inquiry of (q) Edit Heins p. 222 Maximus Tyrius in his 38 Dissertation Whether Statues are to be dedicated to God or not where he speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no more need to erect Images or Statues for the Gods then there is for good men to have theirs In the end Pag. 226. he draws toward a conclusion in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For God is the Father and Maker of all beings ancienter then the Sun ancienter then Heaven More excellent or before all time and age and every fluid Essence a Law-giver ineffable unspeakable by our voice invisible as to our eyes who not being able to conceive aright of his Essence let us fixedly endeavour to search him out by words and names living Creatures figures of Gold Ivory and Silver from Plants Rivers tops of Mountains and Springs earnestly thirsting after some knowledge of him Thus as Paul told the Athenians that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek after the Lord * Act. 17.27 if possibly they might feel after him in the dimm twilight of Nature and find him out Most remarkable is the Law of King Numa commented upon by Plutarch in his Life in these words (r) Plut. in Numa p. 118. Tom. 1. vit Edit Hen. Steph. 8o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Besides those Laws wâ—ich he made concerning Statues or Images are altogether a-kind to the sense of Pythagoras For he did not conceive the first principle of all things to be sensible or passible but invisible immortal and to be apprehended by the mind Numa therefore forbad the Romans to make any Statue of God in the shape a of man or any other living Creature Neither was there among them in former times any picture or carved Image of God But during the first hundred and seventy years of the City although they built and consecrated Temples and erected
they knew not what it was So Moses told them afterward He fed thee with Manna which thou knewest not neither thy Fathers c. and vers 16. He fed thee in the Wildernesse with Manna which thy Fathers knew not There be that have mentioned a fourth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum as a gift of God Joh. 4.10 On all these accounts Christ answers to Manna For as that was given out by portion so to every one is given Grace (a) Eph. 4.7 according to the measure of the gift of Christ As that was prepared and (b) Neh. 9.20 given by God so 't is the Father saith our Lord that (c) Joh. 6.32 giveth us the true bread from Heaven Lastly As the Israelites knew not Manna to be the bread which God had (d) Exood 16.12 promised to give So neither did the Jews in our Lord's time know him whom the Father had (e) Joh. 6.27 sealed and sent For they (f) Ver. 41.42 murmured at him because he said I am the bread that came down from Heaven and they said Is not this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from Heaven Secondly As to the Quantity or bigness of each grain of Manna (a) Exod. 16.14.6.31 Behold upon the face of the Wilderness there lay a small round thing as small as the hoar-frost on the ground and it was like (b) Numb 11.7 Coriander-seed which some have translated by Mustard-seed but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lxx doth confirm our Translation However in its being compared to congealed drops of dew and Coriander-seed we see how small and contemptible a thing it was to the outward eye So was Christ despised of the world and rejected of (c) Isa 53.3 men Thirdly The Figure or outward shape of Manna was round as we read in that verse of Exod. 16. Whereby some would have the perfection of Christ to be set forth by that capacious Figure But 't is not good to fetch bloud out of Types by too much squeezing Fourthly The colour of Manna It was like Coriander-seed for its littleness and (d) Exod. 16.31 white the colour thereof being as the (e) Numb 11.7 colour of Bdellium The seed of that Coriander which grows with us when ripe is of a whitish colour tending to yellow Some report that its colour is not white to wit of such as grows in the Eastern parts of the world and therefore (f) In veec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnine citing a Rabbi conceives that the Text must be thus pointed and paraphraz'd It was like Coriander-seed that is for its littleness and roundness and it was white not that it was like to Coriander for colour For its colour was as Bdellium Some out of (g) l. 12. c. 9. Pliny expound this Bdellium to be the gum of an Arabian tree But its plain by him that the tree and the gum was black but transparent being of a dark-red turning to (h) Wicked Antedotarm p. 371. Edit 1642. black and so cannot be the thing this Manna is compared to Others because the Lxx. do translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceit it to have been of the colour of Crystal transparently white But others will have it to be a Pearl-Margarite white and round such as we sometimes find in shell-fish To which purpose there is a story related by a Jew in his (i) Benjamin Itinerar pag 105. Itinerary that on the 24 of Nisan they take rain when falling upon the waters and shut it up in a vessel and let it down to the bottom of the Sea then about the middle of the moneth Tizri they let down men with ropes and bring up the vessel and finding little creeping creatures in it they cut them open take out this Pearl which they call Bdellium It seems by the coasting of his journies that this place was not far from Ormuz near the mouth of the Persian gulf It was a Town on the Arabian or west side of that gulf (k) Purch Pilg. part 1. pag. 237. more North then the Island Baharem Although its more then probable that the foresaid story is corrupt yet * Polon Polyhist cap. 56. p. 432. ed Lug. Bat. 1646. there was a sort of shell-fish taken up thereabouts wherein they found these Pearls and call'd them by the name of Bdellium and that which is remarkable that the next place in the Jews Itinerary * Ammian Marcellus pag. 172. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Havilah (a) Gen. 2.12 the place where as Moses tells us was found the Bdellium and the Onyx stone From all which we learn that the grains of Manna were round some what transparent and (b) Barthol de luce animal p. 132. white To apply it briefly to Christ Whiteness of old was the Emblem of innocency sincerity and beauty Innocency and therefore there runs a promise that when God pardons his people (c) Isa 1.18 their sins shall be as white as snow so the Saints that are made Priests unto God are resembled in their glorified estate to be habited like the Priests of old in (d) Rev. 7.13.19 18. white sinnen Sincerity and Integrity and therefore the Judges of old rode upon (e) Judg. 5.10 white Asses And in the Vision of Daniel the Ancient of Dayes coming to judgment is represented with a garment as (f) Dan. 7.9 Rev. 20.11 white as snow haâ—ing a white Throne set for him For Beauty the mixture of white is a great Ingredient of beauties Panegyrick My Beloved saith the Spouse is (g) Cant. 5.10 white in the first place and also ruddy And the other side the Bridegroom commends his Spouse to be (h) Cant. 6. 1 Pet. 2.22 fair as the Moon In all which respects Christ is the chiefest among ten Thousand * an unspotted Lamb Innocency and Purity being fully in him Fifthly As to the taste of Manna it was like (i) Exod. 16.31 wafers made with honey and like fresh oyl Which Ainsworth conceits to be thus understood that when it was fresh gathered and uncooked it tasted like sweet Wafers but when baked or otherwise prepared it tasted like oyl For its pleasant and most delicious sweetness (k) Numb 11.8 Nonnus in his Paraphrastical Version of John calls it the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Honey dropping snow In another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous hony-flowing Manna and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of Heaven or as the Psalmist Angels food Whatever Manna was to the Israelites sure we are nothing so sweet and pleasant to a gracious soul as the (a) Cant. 1.2 kisses of Christs mouth for his love is better then wine O taste and see sayes the Psalmist that the (b) Joh. 34.8 Lord is good His mouth is most (c) Cant. 5.16 sweet yea he
not presently feed upon it by Faith and digest it in a holy life it will be of no value nor efficacy o our souls But so much of Manna The Rod of Aaron As in Moses time there was laid up in the Oracle Aaron's rod which blossomed It is likewise probable that it might be laid up also in the Oracle of Solomon though it be not praecisely mentioned The story of Aaron's Rod is at large recited in the 17th of Numbers which may be consulted at leisure Aaron being the High Priest and chief of the Tribe of Levi as all the Princes of the Tribes had their Rods or staffes Numb 21.18 So he had a Rod for an Ensign of Government He was a Signal Type of Christ as the Apostle to the Hebrews doth clearly manifest Some think that all the three Offices of Christ respecting the Church were signified by these three choise things in the Oracle The Ark with its Crown round about it and as being the Throne of God noted his Kingly Office The Manna his Prophetical or Pastoral Office And the Rod of Aaron his Priestly And therefore it is that he is so often styled in Scripture the Branch as Isaiah 4.2 11 1 10. 53 2. Jer. 23.5 33 15. Ezek. 17.22 23. Zech. 3.8 6 12. Rev. 5.5 22 16. The Hebrew word in some of those places is in the Septuagint version rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which makes me to reflect upon that place in Luke where the (a) Luke 1.78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us the Day spring from on high Now considering that the old Greek Version was much eyed by the new Testament Writers we may translate it The Branch from on high hath visited us and overshadowed us with his healing Boughs and therein possibly might be an allusion to Aarons Rod or Branch laid up in the Oracle signifying Heaven which that it did denote Christ is the opinion of Justin Martyr (b) Dialog Cum Triphare Jud. pag. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rod of Aaron bringing forth Buds did declare him High Priest Isaias did prophesie of Christs birth by the Rod out of the root of Jesse To speak then a while to this Rod of Aaron being the note of the Ministerial function as residing in him and his successours and that none should take to themselves that honour but such as are called of God as was Aaron (c) Heb. 5.4 Here give me leave to enlarge a little upon this flourishing subject of Aarons Rod. A Rod in Scripture denotes Government and so this Rod signifies Christs royal Dominion in his Church He will send the (d) Psalm 110.2 Rod of his strength out of Zion He is to rule over his people with a (e) Psalm 45.6 Scepter of Righteousnesse Sometimes it hints at judgement Hear the (f) Mic. 6.9 Rod and who hath appointed it 1. The Rod of affliction Shall I come to you saith Paul to his Corinthians with a (g) 1 Cor. 4.21 Rod i.e. with some Church-censure Sometimes it notes Teaching and Doctrine He shall smite the earth with the (h) Isa 11.4 Rod of his mouth i. e. with doctrinal reproof Feed thy people with thy (i) Mic. 7.14 Rod of Instruction The Metaphor being taken from Shepherds who carry wirh them a Rod a crook the one to drive their sheep into green pastures and the other to catch them (a) Psalm 23.4 Thy Rod and thy staffe comforted me Thereby they kept off the Wolves the wild Beasts from the Folds Mercury of old was the Caduceator Virgifer of the gods being painted with a Rod twined with Serpents to note its Rhetorick and perswasive Eloquence in speaking he being interpres divum Christ is the revealer of the Father's will he lay in his bosom and hath declared him Joh. 1. 18. Sometimes it signifies ease because this is the end of a Staffe or Rod to lean upon as Jacob (c) Heb. 11.21 leant upon his Staffe to shew that the Evangelical Ministry whereof Christ is the head is a safe resting place for the Church This Rod of Aaron was made of an Almond-Tree of which its observed by (d) Plin. l. 16. c. 25. Pliny that it flowres the first of all Trees even in Jan. in the more Southern Countries and brings forth ripe fruit there in March To shew how quickly those that are designed for the Ministry should blossom toward Heaven young (e) 1 King 18.12 Obadiahs (f) Jer. 1.5 Jeremiahs (g) Luk. 1.15 John Baptists (h) 2 Tim. 3.15 Timothies even in their youth savouring the things of God This doth likewise reflect upon the effect of their Ministry how soon God will bring to passe what they precict in his name when they receive their Visions from him in the holy Mount Therefore Jeremy who was a Priest of Anathoth saw the Vision of an (i) Jer. 1.11 Almond-Tree to confirm his heart in the work of the Ministry The vulgar Latine reads that place by virga vigilans a watchful Rod hinâ—ing how God would hasten the judgement he threatned unless the people repented and further to shew what diligence and vigilancy Ministers ought to use in their Embassies they must be (k) Isay 11. Watchmen and Seeâ—s of the night We read that the Egyptians resembled God by the hieroglyphical sculpture (l) Plutarch de Iside Ostride moral part 1. gr p. 632. ed 1. H. Stepâ— 573. of a Rod or Scepter with an Eye in it noting his omniâ—cient care and wisdom in the Government of the World Every Gospel-Minister should have for his hieroglyphick an Almond Rod with an Eye annexed to it not to rule and teach onely but a so providently to foresee the evill coming and to warn the people of approaching judgements Besides it was a fruitful Rod. The Rod of Aaron had (m) Numb 17.8 Buds Blossoms and ripe Nuts all at once As to the words in the letter there is a little haesitation among the (n) Dr. Gell on Pentateuch p. 512. learned why it should be translated thus the Rod of Aaron budded and brought forth buds as if so be it were a tautology whereas in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold the Rod of Aaron for the House of Levi budded and it sent forth buds c. The same radicall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used first in the Verb and then in the Noun The 70 not ashamed to use the same word likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It budded and brought forth buds and so Paul Heb. 9.4 onely speaks in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terme being comprehensive of all the rest after mentioned in that verse in Numbers The meaning this the Text first sayes in the general that Aaron's Rod did germinate or bud or sprout forth which ye please and then comes to the particulars rehearsing in order how it was or else to express
that at the very same time there were upon it botn buds flowers and fruit and probably leaves also which might be included in the general signification of the Verb set in the first place Junius Tremelius renders it Ecce flourisset c. Producens enim germen emiserat florem educebat amygdala Behold it had flowred c. For bringing forth buds it sent forth flowers and brought forth Almonds much to the sense of our present acceptation of the Text. The Almond-Tree is exceeding plentiful in its flowers and when they knit well it s a sign say some that it shall be a very great year for Corn Pierius p. 647. Hieroglyph as Pierius observes out of Virgil according to our common saying that a good Nut-year shewes a good year for Wheat The rind of an Almond is bitter but the kernel very delicious and the Oyl exprest out of it very physical and of much vertue To shew that chastising and reproving words though bitter in the present taste yet yield a precious and excellent fruit if well improved The shell of the Almond is very hard and not to be broken by the teeth but with great difficulty Such is the Law but the Gospel is the sweet kernel within Though mainly this Rod did decipher and hint at Christ yet did it also lock at the Ministry Heb. 13.20 1 Pet. 2.25 whereof he is head and principal He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graet Shepheard of the sheep and Bishop of souls A flourishing Ministry is an excellent Omen of a fruitful and holy people Besides this Rod did denote a continued succession of Gospel-Ministers in the work Christ the great Aaron hath his successours by his assignation (d) Cant. 2.13 nay that are begotten by him by the Word of truth as his Children Some tender buds growing up in the Spring of Learning and divine knowledge Some sweet blossomes opening into the flower of service and giving a goodly sent Some ripe fiuit able Ministers of the New Testament that can both divide the truth aright and withstand gainsayets whose shells are hard for opposition whose kernels sweet in the food of Doctrine Or we may understand this Rod as signifying the Ministry effectivè as to the effects it produceth by the blessing of God being made effectuall to produce some precious buds of Grace in the hearts of their hearers some blossomes of heavenly joy and assurance some holy fruits of righteousnesse and new obedience There are some Lambs in Christ's fold some riper some elder Christians some great with young travelling in birth with Paul (e) Gal. 4.19 till Christ be formed in others The Buds nor Blossomes nor Nuts did not perish but miraculously continued on the Rod laid up by the Testimony so neither shall the Ministry or the Word of the Gospel or the work of Grace in the hearts of the faithful wither away Every branch in Christ shall not onely be like Aaron's Rod but shall (f) Joh. 10.10 bring forth more fruit and have life more abundantly The colour of the blossomes of the Almond are of a rubens Candor a whitenesse tinctured with red white to shew the purity and innocency of the Doctrine and Life of faithful Ministers and yet many times discoloured with rednesse by reproach and persecution They have a fragrant and sweet sent so saith the Apostle that the Gospel-Ministers are a (g) 2 Cor. 2.15 sweet savour of Christ in them that are saved and them that perish (h) Plin. lib. 7. cap. 17. Pliny relates of the Panther that by his sweet breath he draws and allures the beasts to him so doth Christ in his Gospel-Ministers draw the souls of sinners to him and then teacheth them the knowledge of life and salvation But as to this Rod further We do not read expresly of any leaves it brought forth though I cannot say it did not yet however by way of allusion we may thence observe that as leaves are Emblems of outward profession so the Ministers ought mainly to take care of bringing forth fruit in themselves and others No leaves of a bare formal profession onely but a holy practical fruitful life attending their flowring doctrines This Rod was laid up neer the Ark which was the Embleme of Gods presence The Mercy-seat of Christ incarnate the Cherubins of the holy Angels and the tables of the Law and all this within the Oracle the Figure of Heaven To note that the pastoral or Prophetical Office of Christ is near and dear to God The only begotten son who lyeth in the bosom of the Father he hath (c) Joh. 1.18 declared him and as all the Buds of the Ministry flow from Christs Rod and lies by and near him It notes from whence the Gospel Embassy comes even out of the Conclaves or secret Chambers of Heaven and to note that Ministers should study much converse with God with Christ and the holy Angels and as the Tables of the Law were there the Compend of Scripture So should it be their diligent care to search in it as (d) Prov. 2.4 for hidden Treasure As the Holy of Holies signified Heaven wherein this Rod lay It admonishes Dispensers of the sacred Oracles that they should often Ascend the rounds of Jacobs Ladder be often in the Mount of transfiguration with Christ and be transformed from the Image of the world often in the Pisgah of Prayer often in the Nebo of meditation and when they come down O how will their faces like to Moses's shine before the people But alas many there be who intrude into that sacred Function that need Moses's Vail rather to cover their shame than to hide the strength of their gracious beauty from the people Did they walk more with God the reproaches and marks of Christ would be their honour (a) Pet. 4.14 The Spirit of God and of glory would rest upon them Though Israel was in the Wildernesse yet this Rod lay in the Oracle and though the Israelites murmured against the Priestly Office yet the Rod falls a blossoming If thou wouldst prove a blossoming Minister endeavour to keep company with the Ark of Gods presence Hence we may infer from the Rods lying near the Ark that a holy fruitful flourishing Ministry is of great esteem with God How then ought the people to cherish honour and pray for these Rods of Aaron Oh pray for a blossoming Ministry While Zachary was praying within the Sanctuary and conversing with an Angel we read that (b) Luke 1.10 the people were praying without If the people did pray more fervently for their Ministers they would feel more blossoming work in and upon their hearts from the Ministry of Christ While they are meditating and seeing Visions do you fall a praying If this Rod were laid up as a token of the persons whom God had chosen then let all persons beware of prophesying unless their Rod do bring forth blossoms unlesse they find a sealing
appointment from God Oh did men but know and understand the weighty work of an Evangelical Minister how that their Rod ought to bud as did Aarons with a heavenly prognostick or sign of ministerial fruit and accordingly to prophesie of Gods mercy or judgement to a Nation How that it ought to blossom as did Aarons in doctrines of comfort joy and assurance to broken souls How that it ought to bear Nuts for the people to feed upon in spiritual knowledge surely they would not dare to venture on such holy things Shall Uzzah be smitten for toucning the Ark Shall the men of Bethshemech for prying too curiously into it be dismayed with so sore a slaughter Shall Dathan Abiram and the rest of his company be swallowed up alive for contemning the Ministry instituted of God Shall Vzziah the King be smitten with (a) 2 Chro. 26.19 Leprosie for daring to offer Incense because it did not appertain to him Nay shall Nadab and Abihu Priests by Call and Profession be slain upon the place for offering with strange fire (b) Mat. 4 20. and yet shall dry stumps to please their vain humours puft up with conceit and pride turn blossoming Rods let them take heed of Divine blasting We read the Apostles left their nets their particular callings when they were called to the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The counsel and command of Paul to Timothy and in him to every Gospel-Minister is (c) 1 Tim. 4,15 Meditate upon these things give thy self wholly to them that thy profiting may appear to all But as to the people Too delicate and nice are those ears that cannot bear the smiting of Aarons Rods they love to smell the Blossoms of Rhetorick only But such must remember that Aarons Rod was a Scepter of Rule and Discipline and btought forth Almonds also of knotty truths There are sons of Thunder as well as of Consolation Aarons Bells must sometimes ring the knell of the Law as well as the marriage peales of Gospel-grace and love to weary souls Some would fling all Aarons Rods without the Camp and wait upon Inspirations from Heaven in a more immediate way On how grievously do they tempt God and oppose Christ who when he ascended up to the Oracle of Heaven gave Apostles Teachers Pastors to the Church For what (a) Eph. 4.12 for the work of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how long till we all come in the unity of the faith to a perfect man Ministry is a plant of Gods own right-hand an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a semper-vive For such hath God (b) 1 Cor. 12.28 set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plac'd constituted and established in the Church as the Rod of Aaron alwayes to continue in all ages green and blossoming in the Oracle Whereas some ignorantly object those (c) John 6.45 Heb. 8.11 1 Joh. 2.27 places wherein 't is promised that we shall be all taught of God and that we need not that any man teach us nor for any to learn of his Neighbour They consider not of a mediate teaching wherewith God doth â—oncur Ministers are Instruments in the work only (d) Luke 2.17 and teach but the ear 't is God is the principal Efficient and reacheth the heart Why did John and others write their Episâ—â—â—s else if this conceit had been the true meaning of the Apostles We shall observe therefore even under the new Testament whereunto those Promises did look that God was pleased still to use the mediate teaching of his Ministers but still reserving the grand prerogative of moving the heart to himself and that in a more copious manner than of ancient times therein fulfilling the promise more abundantly Wherefore its observable that though God himself could have revealed the birth of his Son to the Shepheards by immediate suggestion yet he uses the Ministry of Angels to them and of the Shepherds themselves to the people of Bethlehem God hath appointed Shepheards and Pastors in his Church to reveal his mind (e) Acts 8.29 Philip was sent by the Spirit to expound the Prophet Isaias to the Eunuch (f) Acts 9.11 Ananias was sent by God to Paul And the Angel bid (g) Acts 10.16 Cornelius send for Peter All to shew that God is pleased now to teach mediately and Instrumentally by his Ministers How happy then is such a people who have the true and genuine Rods of Aaron alwayes blossoming in their streets Happy are the people that are in such a case whose God is the Lord Thus much concerning the mysterious Things laid up in the Oracle I shall now descend to the Sanctuary and view the three famous Utensils therein contained The Mysterie of the Vtensils in the Sanctuary In the next place the stately Rarities of the Sanctuary or Holy place command from us a diligent and humble survey as to the excellent significations concluded in them There were in this place an Altar of Incense ten tables of Shew-bread and ten Golden Candlesticks whereof in their due order In general it is conceived of them that as the three Offices of Christ were exhibited in the Oracle which we have before-mentioned so also here in the Sanctuary we find the like viz. The bread on the Table noting Christs Kingly Office in sustaining his Church The Candlestick his Prophetick in illuminating and teaching of his people The Altar of Incense his Priestly in mediating for them As to the former I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspend at present only as to the last it will appear very clear I hope by what may succeed in the particular handling of it Dr. Lightf p. 58.35 Temp. First I shall endeavour to speak to the golden Altar of Incense which challenges our first attendment as standing nearest to the holy Oracle The Altar of Incense This golden Utensil was famous in its generation a Vessel of Honour and Renown It stood a nearest of all to the Oracle and therefore comes first in order of dignity to be handled The Description of this golden Altar we have heard related before Two things more I would speak to a little before I descend to the Mysterie 1. The Censer 2. the Composition of the Incense As to the Censer it is thought to be a little pan made of Gold with a handle to it which as to the brazen Altar is called a fire-pan Exod. 27.3 and a censer Lev. 10.1 16 12. As for the Composition of the Incense we read according to our Translation that it was made of a like quantity of several ingredients and thereof they burnt (a) Ainsworth Exod. 30. v. 8. 50 drams in the morning and 50 at night i.e. one pound of incense every day What the Hebrew dram is may be seen page 2. of this Treatise The Composition was of sweet spices (b) Exod. 30.24 Stacte Onycha Galbanum and sweet Frankincense They are called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turns them by Gutta
g 1 Cor. 10.25 Whatsoever is sold in the Shambles that eat asking no Question for Conscience sake Every thing that is wholesome or nutritive food certainly may be used h 1 Tim. 4.4 Every Creature of God is good and nothing to be refused If it be received with Thanksgiving It is evident that things offered to Idols and i Act. 15.29 things strangled are conjoyned in that place with blood where abstinence from it is commanded because of the Jews whose Communion with the believing Gentiles was interrupted by their liberty in those things As for things Offered to Idols the Apostle Paul counts it a meere indifferency k 1 Cor. 8.4 8. Rom. 14.3 20. unless in the case of scandall or offence to weak brethren Then indeed there is an Hypoheticall necessity imposed upon our abstinence for we must not by an unreasonable use of our liberty give occasion of offence unto others Then indeed we must not eat a 1 Cor. 10.28 For his sake that shewed it and for Conscience sake The Earth is the Lords and the fulness thereof But this question is more fully spoken to by Chamier Panstrat Cathol Tom. 3. lib. 15. c. 10. p. 528. Hornbeck Sum. Controvers lib. 11. de graecis p. 841. c. and Grosted our Countryman de cessat legal p. 134. c. with others who determine it in the affirmative that it is lawfull to eat blood so it be without offence or scandall to weak Brethren But I shall leave this and proceed to parallel the effusion of Blood out of the Sacrifice with Christs shedding his Blood upon the Cross He hath b Rev. 1.5 washed us in his Blood for our sins The Blood came out of the heart of Christ our Gospell Sacrifice to cleanse us from our impurities The Speare opened a passage into his brest that we might enter in at the doore of his Wounds and be healed by him and united to him This is the c Zech. 13.1 Fountain opened to the house of David and to the Inhabitants of Jerusalem for sin and for uncleanness Besides in every Sacrifice d Lev. 3.16 the fat was the Lords It is the best of the Creature and e Theophrast Charact. p. 249. perishes not so soon as the lean To signifie that we ought to give the choicest and most excellent of our services unto God The inwards also with the heart and reins were to be washt and then Offered to God by Fire we must cleanse our hearts and then dedicate them to God The Head also and the Taile or Rump were to be offered up to God the Head f Spelman Tithes p. 72. as principium the Taile as finis Actionis Both the principle and beginning of all our actions and services as well as the end must be consecrated to God The dung was to be cast away into an unclean place to shew that there is impurity in our choicest services and that we ought to fling it away when we approach and draw nigh to God All the filth and defilement of sin is to be removed as possible from all our approaches unto God But putting an end to Generals I shall descend to some particular Sacrifices which though they were various yet they did all in severall waies either allude to Christ or else to somewhat of our Gospell Services For as our judicious a Grosted de Cessat Legal p. 167. Grosted a great light considering the times wherein he lived doth observe Vt res una multis signis ita Christus multis Sacrificijs the same thing may be noted by many signs so Christ by many Sacrifices 1. Of the burnt Offering 1. The burnt Offering was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend because being wholly burnt it did ascend up to Heaven in smoak and vapour By the Septuagint it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole burnt Offering There was therefore a constant fire maintained upon Gods Altar to this purpose b Lev. 6.13 The Bullock Lamb or Kid which was thus Offered upon the account of the sinner did note our corruptibility even like the bodies of these Beasts obnoxious to the consuming wrath of God and the punishment justly due to us even to be tormented in the fire of his indignation And as the vapour ascended up to Heaven to cry for propitious mercy so it shewed the place from whence alone we can expect redemption and expiation for sin even from Heaven in the acceptation of Christs offering who was scorched in the fire of Gods wrath for sin Hereby likewise the meanes of obtaining pardon and grace are signified by the two properties of Fire Light and Heat The Light of Faith whereby the ancient Jewes did foresee Christ the promised Sacrifice and the Heat of ardent prayers breathed from the Altar of an inflamed heart whereby they did in the name of the foreseen and hoped for Sacrifice obtain the remission of sin Besides these were often reiterated for a constant memorial of the c He. 10.14 great Sacrifice once to be offered for the sins of many forasmuch as they were of themselves never able to purge the conscience from sin Fire was used in the consumption of these typical Sacrifices and what might that signifie Sometimes in Scripture it signifies d Grost ibid. p. 123. Virtutem Divinitatis nestrorum vitiorum rubiginem consumentis The force and power of the Divinity destroying the rust of our sins and vices as it is exprest in Deuteronomy saith our Grosted a Deut. 4.24 The Lord thy God is a consuming fire Sometimes it signifies Gods indignation as the Prophet Jeremy expresses it against unjust oppressors b Jer. 21.12 Lest my fury go out like fire and burn that none can quench it Sometimes it signifies the words of God proceeding from the mouth of the Prophets c Jer. 5.14 Behold I will make my words in thy mouth fire and this people wood and it shab devour them The words of the Law have the force of fire burning d Cramer Schol. proph 5 ta par p. 17. the hearts of men and stirring up in them the sense of the just wrath and fury of God against sin Now as the fire consumed the Sacrifices it noted the justly demerited wrath of God to consume us for our sins and was a type of the anger of God that fell upon Christ our Surety on the behalf of sinners * Cloppenb Schol. Sacri p. 62. c. It was anciently the token of the acceptation of their Sacrifices when fire came down from Heaven to consume them as in the Sacrifice of e Gen. 15.17 Abraham f Lev. 9.24 Aaron g Judg. 6.21 Gideon h 2 Chr. 7.1 Solomon i 1 King 18 38. Elijah It was unlawfull to use any other fire then celestial for when once God had answered by fire from Heaven the Priests office was to conserve it perpetually