of the precise Synod †Lang. de annis Christi l. 1. c. 10. Selden de anno Civili Judaeorum cap. 13. 27 hours and ½ for to give the Moon a visible Phasis according to which day of its first appearance the Jewish New Moons were vulgarly celebrated If I should perform this at present it would swell this Treatise too much for which it is not of any great moment to insist and therefore we shall proceed briefly to describe the pompous Solemnity of this Dedication In the first place we read that King Solomon for this rare Festival assembled the Elders the Heads of the Tribes 2 Chro. 5.2 1 Kin. 8.65 and the chief of the Fathers of Israel and a mighty Congregation of all the Nation from the entring in of Hamath to the River of Egypt 2 Chro. 7.7 After this Solomon hallowed the middle of the Court because the Brazen Altar would have proved insufficient to contain the multitudes of the intended Offerings The Elders of Israel being assembled waited upon the King at Mount Zion where the Ark of God's Covenant was yet resident which the Priests took up upon their shoulders 1 Kin. 8.3 4. The Levites mean while according to their several designed Ranks carryed the Tabernacle of Boards and Curtains wherein the Ark stood with all the Holy Vessels of Moses 2 Chro. 5.2 Thus in a pompous Holy Procession they walked leisurely from the City of David the Ark being brought up to the sacred Mountain the King and all the Congregation sacrificed before it Sheep and Oxen without number Ver. 6. Ver. 7. Then the Priests conveyed the Ark of the Covenant into the Oracle or most Holy Place and set it under the Wings of the Golden Cherubims which being done and the Priests returned out of that mysterious place one hundred and twenty of them with silver Trumpets for Moses his were of silver sounded in the Court and near to them the Singers Asaph 1 Chron. 6.33 Ver. 12. Hëman the Grand-son of Samuel the Prophet and Jeduthun with their Sons and Brethren being arrayed in White Linnen and accommodated with Cymbals Psalteries and Harps stood at the East End of the Altar lift up their Voices and sung this Verse For He is good For His Mercy endureth for ever While this admirable Consort of Vocal Pneumatical and Organical Musick 2 Chron. 5.13 made a joyful sound throughout the Temple its Courts and the Neighbouring City Behold a Cloud of Glory filled the House of God with such bright and shining Beams that the Priests could not stand to minister by reason of its Radiant Majesty Immediatly upon this King Solomon standing upon his Brazen Scaffold before the Altar and looking towards the Cloud of Glory thus bespake the Divine Majesty 2 Chron. 6.1 2. Ver. 3 4 c. The Lord hath said that He would dwell in the thick Darkness But I have built an House of Habitation for thee and a place for thy dwelling for ever Then the King turns his face to all the people as they stood makes a short but elegant and pithy Oration and gives them His Royal Blessing After this He turns His face West again to the Temple and the Altar directing His Eyes stedfastly towards that Divine Glory and falling down devoutly upon His Knees 2 Chron. 6.12 c. 2 Chron. 7.1 and spreading out His Hands toward Heaven He powrs out a large and Heavenly Prayer before the Majesty of God riding upon the Chariot of the Cherubims At the conclusion thereof miraculous Fire descends from Heaven consuming the Burnt-Offering and the Sacrifices while the Glory of the-the-Lord filled the House with such Orient Splendour that the Priests could by no means enter Now when all the Children of Israel saw the Fire from Heaven and the Glory of GOD upon the House they bowed themselves with their Faces to the Ground upon the Payement worshipped and praised the Lord with one Voyce saying For He is good for His Mercy endureth for ever Then the King offered His stately Sacrifice to the Lord of two and twenty thousand Oxen and a hundred and twenty thousand Sheep Thus the King and all the People dedicated the House of the Lord throughout seven days After which followed the seven days of the Feast of Tabernacles together with an eighth being the solemn Assembly the 22 day of the moneth The 23 followed which was the Sabbath and that being concluded on the Evening of the 23 day Solomon sent away the people to their Tents 2 Chron. 7.10 Lev. 23.40 42. which were made during this Feast according to the Law of Willows and Palms glad and merry in heart for the goodness which the Lord had shewed to David to Solomon His Son and to His People Israel After which night having slept sweetly on the first day of the Week every one takes up his Journey to his own Habitation according to their various distances from the Holy Temple CHAP. VIII The Temples Duration THis famous Building being thus famously hansell'd and house-warm'd with so many fat Burnt-Offerings we will account its continuance not from the Foundations first laying when it was yet an imperfect Embryo but from the 23 day of the moneth Ethanim in the Julian Year 3710. or of the World 3001. which day according to our Author being co-incident with the 14th day of the Julian Moneth Lev. 25.9 November and being the second Sabbath of the Year of Jubilee now begun For the first was one of the days of Tabernacles shall be the first standing day of the Temple and keeping house upon its own Revenues apart from these grand and solemn Festivals being united for the more August and noble Celebration of its Dedication From which day till the Year of the same Julian Period 4126. Aug. 27. being the Sabbath also it stood four hundred and fifteen years Vsser p. 131. two hundred and eighty five days according to the Julian Account which I shall briefly exhibit in this Laterculus or Scheme wherein the Names Reign number of the Kings may be observed at one view under which it stood Not but that it received many sore shakings by many Heathen Kings by the Idolatrous Neighbours of the Kingdom of Israel or the ten Tribes who many a time laid their Sacrilegious hands upon these Divine Materials Nay which is most to be lamented it was wounded in the house of its Friends that should have been even some of the Kings of Judah For all which I refer you to the sacred Annals of the Kings and Chronicles as to the larger view of those Transactions which I have linked in a more compendious Chain before the close of this Chapter Onely before I give in this ensuing Type remember that the Dedication being solemnized in the 11th of King Solomons Reign and that He holding the Scepter 40 years we must set down 29 for Him after this great Dedication  Years  1 Solomon 29
without hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Justin Mart. Tryph. p. 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it is not the work of man but the counsel of God the Father of the Universe who produced him that at length he might swell into a vast (k) Ver. 35. mountain filling the whole Earth This is that famous stone with the vision whereof Zechary comforted Zerubbabel and the people of Judah when returned out of Captivity that the stone laid before Joshua the High Priest should have (l) Zeph. 3.9 Cypr. ibid. p. 277. seven eyes engraven upon it by the Lord of Hosts who replenished his Son with the fulnesse of the God-head with abundance of all spiritual gifts and graces especially with a singular watchful care over the Church in all its Calamities and distresses Nay all the Saints of God following blessed Samuel may with joyful shoutings pitch this happy stone in the valley of vision and call it their (a) 1 Sam. 7.1 Cypr. p. 278. Eben-ezer For hitherto hath the Lord helped us seeing our Lord Jesus is the (b) Isa 28.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundamentum fundatum the fixed established and sure foundation laid in Zion by God himself for his people to settle thereon all their hopes and expectation of glory 4. He is styled a perilous stone ¶ 4. a dangerous rock of offence to all them that shall stumble at it In himself indeed (c) 1 Pet. 2.7 he is precious to them that believe but per accidens to them that refuse and reject him he proves a stone of (d) Isa 8.14 Rom. 9.33 offence and passive scandal Nay all that burthen themselves with it shall find it to be an active and (e) Zech. 12.3 burdensome stone yea a sharp stone to cut them in pieces though all the people of the earth should be gathered together against it It will be found worse then any Tarpeian precipice upon which such shall fall headlong whosoever they be that presume to deal with the (f) Act. 1.18 rewards of iniquity and bursting in sunder in the midst shall present the gushing forth of their bowels to astonished spectators He that falls upon it saith our (g) Mat. 21.44 Lord himself shall be broken but on whomsoever it shall fall it will grinde him to powder Here indeed upon earth the Lord Jesus is a foundation stone lying low and obscure during the exinanition of his state incarnate but hereafter in heaven he shall be brought forth as the (h) Zech. 4.7 headstone of his Temple with shoutings of Saints and acclamations of Angels crying Grace Grace unto it Here below the great and proud Dons of the World being offended at his depressed and mean condition do impingere stumble at and break themselves against that blessed stone all their designes and machinations against him being broken in pieces like a potter's vessel But if they shall persist in their rebellion and contumacy finally to the last At the great day of Judgment this stone shall fall upon them to their fatal and utter ruine when all power shall be committed to the Son who then shall break them to powder At that time Blessed shall all be who have not bin offended in him when those that have hardned themselves against this munition of rocks and have run their vessels against him shall suffer a most dreadful shipwrack Then those who have presumed to spit against this glorious heaven shall find their shameful spewing to return upon and to cover the face of all their glory Then those who have dared to shoot their keen arrowes dipt in the malignant poison of enmity towards him against this radiant Sun shall deeply bemoan more sharp darts fiercely retorted upon their own bosomes and piercing through their very hearts 5. He is termed a corner-stone in many places of holy Scripture ¶ 5. From which expression became he is called by the name of one corner-stone only seeing that under the building there are not only four corner-stones but many others laid in the several sides and middle of the supporting foundation all which do make up but one full and compleat substruction for the superior building to rest on we are not to inferre that Christ is not the whole and intire foundation of his Church needing others to hold Copartnership with him in this great work But therefore is the Lord Jesus called the corner-stone by way of eminency seeing it is such a stone as doth excell in strength and exceed in quantity all other stones that are laid togethâ—r with it in ordinary foundations The corner-stones are the main and chief supports of the building and therefore most usually are of the largest cize and cut out of the stoutâ—st vein in the Quarry Wherefore our Lord for his admirable strength in bearing the weight of the Churches sins and preserving the state of their graces and the hopes of their glory from ruine is denominated by the Corner-stone whereas indeed the expression is figurative the chiefest part being taken for the whole foundation But besides this I shall humbly crave leave to present a new conjecture in reference to the point in hand and earnestly beg a Candid acceptation thereof from ingenuous spirits which is this That seeing our blessed Saviour is indeed the onely and compleat foundation of his Church and yet being mentioned in Scripture under the name of a corner-stone in the Singular I have entertained some thoughts that although generally other buildings have many stones laid for their foundation yet this spiritual and mystical building of the Church may be conceived not to be unlike that admirable Temple of Latâ—na in Buto a City of Egypt near the Sebennitical mouth of the River Nile concerning which Herodotus attesting that he was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saw it himself relates that it was made and framed (a) Enterp seu Lib. 2. §. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one vast and entire stone In like manner we may conceive the foundation of this spiritual Temple to have bin made of one great vast foursquare stone supplying the whole extent of the bottome of the building Which by reason of the chiefest and choicest office of a foundation viz. to support all the angles or corners is termed by the Apostle Peter and others following the Septuagint in that renowned (b) Isai 28.16 place of Isaiah so often mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cornering stone or such a stone which in its four Angles respects and supports all the four corners of the building and is therefore exprest by a collective term Although in our translation and according to the ordinary and common conception of the term of an Angular or corner-stone whereby the word is turned we usually apprehend of it as it were placed in one onely corner of the foundation of this spiritual building But at present with the favour of the Learned I shall crave leave to accept of the signification of
is meant the holy place or Sanctuary at the upper end whereof neer the vail stood the golden Altar What this golden Altar and its horns signified I have spoken before The Incense noted Prayer Hereby in the first place may be signified that by virtue of Christs bloud it is that his prayers and mediations for the Church are heard and accepted before the throne of God Hâ—s Intercession is built upon his passion and for all that he suffered them he prayes for As to the prayers of the Saints it is to be noted that none are effectual but such as proceed through Christs Censer perfumed with the Incense of his intermediation with the Father for us The bloud put upon it noted that the infirmities and sinfulness of our prayers are to be purged and taken away by the bloud of Christ As he said Domine laeva lachrymas Lord wash my tears we must say Wash them in the bloud of Christ and perfume our sighs with his precious odours The four horns tipt with bloud signifies the prevalency and vigorous strength of his prayers when he treats with his Father on our behalf upon the account of his precious bloud As the four horns did look to the four winds of Heaven and the four quarters of the Earth which to allude possibly might signifie the availableness of Christs prayers for all believers throughout the world who put their trust in him and lift up their prayers to Heaven in his blessed name The horns of this Altar might set forth the strength of prayer both for the good of the Church and for the ruine of her enemies and therefore is it that we read of odours smoaking at the golden Altar Revel 8.3 and immediately upon the Saints prayers the seven Angels prepared their Trumpets to sound warre desolation and ruine to the adversaries of the Church and at the sounding of the sixth Angel There was a voice or return of prayers that came from the four Horns of the golden Altar Revel 9.13 which is before God Furthermore as the Tabernacle or Sanctuary was also to be purged with bloud this might shew to us that all our holy services wherein we draw nigh to God must be washed in the bloud of Christ or else God will find matter enough therein to condemn us unlesse he take away the iniquity of our holy things we shall never be able to stand in Gods sight or to answer him one of a thousand for all the choisest and highest performances which we yeeld to his Majesty with the most ardent and heavenly frames that our spirits can possibly be in while we walk here below in Tabernacles of clay When the Priest had finished this work of Atonement for the Oracle and Sanctuary he then came out into the Court to the scape Goat and performs the work before-recited You heard of two Goats the one by lot was pitcht upon for a sin-offering whose bloud we see was carried into the most holy place Prov. 16.33 Act. 2.23 The lot is cast into the lap but the whole disposing thereof is of the Lord. So was Christ delivered by the determinate counsel of God But why should our Lord among other creatures be set forth by a Goat a rank and falacious creature who himself was not touched with the least shadow of sinne In the Scripture c Mat. 25.33 wicked men and cruel Heathen Kings are set out by Goats Dan. 8.5 Devils by Satyrs AEgipans c. in many Authors Possibly upon this account of that imputed sin and iniquity which he sustained he being found d Rom. 8.3 in the likenesse of sinfull flesh For the bloud of those beasts was brought into the Sanctuary by the High priest e Heb. 13.10 Rainold against Hart. for sin Some think that the two Goats f Parisiens pag. 39. represented the two Natures of our blessed Saviour the slain Goat his Humanity the scape Goat his Divinity I rather suppose they might exhibit the two States of his Humanity his Passion and his Resurrection For because the same creature could not both suffer death and presently live again without a miracle Therefore one was appointed to death to represent our blessed Lord his suffering death upon the Cross The other after the bloud of the former had been sprinkled was to escape signifying his Resurrection He was the slain Goat g Rom. 4.25 delivered for our offences and as the living Goat that scaped death so was he raised again for our Justification As the slain Goat he was h 1 Pet. 3.18 put to death in the flesh as the scape Goat he was quickned by the Spirit The scape Goat although a poor creature in it self uncapable of sinne yet had all the sinnes of the people confessed over its head So Christ i 1 Cor. 5.2 who knew no sinne yet was made sinne for us that we might be made the righteousnesse of God in him He laid on him the iniquity of us all Isa 53.6 The Rabbies tell a story k K. Sheringham Joma p. 147. Isa 1.18 that when the scape goat was sent into the wilderness there was a scarlet thred tied to the Temple-gate which when the Goat arrived at the rocks in the wilderness immediately turned white and therein do allude to that place though your sins be as scarlet yet they shall be as white as snow Which I leave to their confirmation The scape Goat being laden with the sins of the people was carried from Gods presence in the Temple afar off into the wilderness So hath the Lord Jesus removed our sins afar off out of the sight of God and from his vindicative Justice carried them into the Land of forgetfulness it being for his sake who bore our sins that he hath promised to remember them no more As far as the East is from the West so far hath he removed our transgressions from us b Isa 43 25. Ps 103.25 Lastly In that the Scape-Goat went into the Wildernesse it might denote the influence of Christs death to bear the sinnes of the Gentiles who were out of the pale of the Church then and aliens at that time from the Covenant of Promise But now in Christ Jesus c Eph. 2.13 they who sometimes were afar off are made nigh by the blood of Christ After the work and service of the Scape-Goat was finished then the fat of the sin-offerings was laid and burnt upon the Altar Fatnesse signifies grossenesse and stupidity of spirit Make the heart of this people grosse or d Isa 6.10 fat and so it might signifie the consuming of great and grosse sins by the Sacrifice of Christ offered up for sinne Or rather as the fat is counted the choicest of the Sacrifice So it might denote the giving up to God as Christ did the primest chiefest choicest of our spirits in holy services Then we read that the Bullocks and Goats flesh with their skin and dung were all to be burnt without
215. p. 126. that it cures any corrupt and foul ulcers of the head by fume and the flux of sore eyes I cannot experimentally seal the truth of that assertion but of ardent spiritual prayers we are sure there is nothing so prevalent and available against spiritual distempers of both head and heart as breathings of a holy soul towards heaven in prayer Hannah after she had prayed at the Tabernacle 1 Sam. 1.18 Psal 116.4 was no more sad it cured her and so hath it stopt the tears of many a Saint After David had called upon the name of the Lord he findes that rich return of the deliverance of his soul from death his eyes from tears Ver. 8. and his feet from falling The mounting up of these fragrant vapours towards heaven did signifie with what winged speed with what towering meditations our souls should soar towards his holy habitation They must be Preces alatae winged prayers intimated by the ascent of the vapours they must be broken hearted hinted by the contusion of the gum before it be fired they must be fragrant sweetly sented of love and they must be inflamed full of ardor zeal and fervency of spirit and yet all will be of no value God will smell no savour of rest in them unless the great Angel of the Covenant perfume them in his golden censer Rev. 8.3 He is the Priest that intercedes for us and mixeth of the precious odours of his intercessions Ours at the best are but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare Frankincense and that mixt with many sticks and straws as the impure sort of that is but Christs is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compounded incense for the Golden Altar which the Priest alone was to offer the former every man brought with his Meat-offering The Saints have but vials Rev. 5.8 poor small vessels stinted measures though golden yet but little but Christ comes with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may adde or give it to their prayers and with them to make them acceptable The holiest motions the most gracious requests of Saints are not pure without his incense which he addes as a free gift to render over his merit and holiness to them that Gods Majestie may take delight in them through his beloved Son with whom he is well pleased Joh. 11.42 and whose requests he heareth alway Thus we see the holy Scripture is pleased to shadow forth the spiritual Solemnities of the Gospel by the ancient Ceremonies of the Law But hence it doth no ways follow that Jewish Rites must be introduced into the management of New-Testament Worship as the Pontificians do thereby loading the Church and imposing a yoke of insupportable ceremonies derived from Jewish presidents and mixed with their own carnal inventions who by their multiplied traditions do even make void the Commandments of God and particularly in this of Incense Molin de altar p. 96 97. which they have introduced into the Church that ought not to be used by Christians But this the Holy Ghost hath foretold us should be the merchandize of Rome in her pompous and garish ornaments to amaze the mindes of the vulgar and thereby take off the hearts from spiritual service by their gold silver precious stones and pearls fine linnen purple silk and scarlet and all Thyine wood vessels of ivory and of most precious wood Rev. 18.13 Cinnamon odours oyntments and Frankincense c. whereas now God seeketh such to worship him Joh. 4.23 24 that shall wait upon him in Spirit and Truth To conclude The last thing which did accompany Sacrifice was Musick both Instrumental and Vocal In the day of your gladness in your solemn days and in the beginnings of your moneths Num. 10.10 ye shall Blow saith God with Trumpets over your Burnt-offerings and over the sacrifices of your Peace-offerings Blow the Trumpet in Zion c. Call the solemn Assembly Joel 2.15 2 Chro. 29.27 Accordingly in the days of Hezekiah when the Burnt-offering began the Song of the Lord began also with the Trumpets and with the Instruments ordained by David King of Israel It is recorded that the Levites sang their Songs on the steps arising up to the great East-gate of the Priests Court and therefore are they called Songs of Degrees to intimate that in our ascent to Duties our hearts should be prepared for Thanksgiving and Praise O enter into his gates with thanksgiving and into his Courts with praise Psal 100.4 On the Sabbath day they sang in the morning at the sacrifice of a Lamb which was added for that day above the ordinary the Song of Moses in Deut. 32. D. Lightf Temple serv p. 61. and in the evening the Song of Moses in Exod. 15. and finish'd them in six Sabbaths and then began again Wherefore the New Testament Saints are said to sing the song of Moses and of the Lamb in the time of their eternal Sabbath and rest from all their labours The Papists have together with many other Jewish Ceremonies introduced this also into the Church enjoyning the use of Instrumental Musick in Divine Service A thing no where commanded in the New Testament and not practised in the Primitive time Nay Clemens Alexandrinus in his days rejected it Clem. Alex. Paedagog l. 2. c. 4. p. 121. Edit Lugd. Bat. 1616. and spiritualizes the ancient Musick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Praise him with the Psaltery for the Tongue is the Psaltery of the Lord and praise him with the Harp by the Harp we are to understand the Mouth which is plaid upon with the Bowe of the Spirit In a Book likewise ascribed to Justin Martyr Just Martyr Quaest Resp ad Orthodox 107. p. 308. Commeli 1593. though justly suspected not to be his yet is it ancient in the answer to one question about Church Musick the reply is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of such Instruments is taken away from songs in Churches and of all others fit rather for children or foolish people and there remains only bare singing Very excellent are the expressions of another most famous Worthy of the Church of Christ on Psal 150. Chrysostom in Psal 150. To. 1. p. 909. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As therefore the Jews did praise the Lord with all Instruments so we are in like manner commanded to glorifie God with all our Members by the Eye by the Tongue by the Ear and by the Hand c. The Eye praiseth him when it looks not upon lascivious objects the Tongue when it sings the Ear when it entertains no filthy songs nor accusations against our neighbour the minde or soul when it muses not upon deceits but brings forth love the Feet when they run not to wickedness but to the dispensation of good works and the hands when they are not stretched out to rapine covetousness and fighting but
other sacrifice alluding to the Peace-offerings I will offer says David in his Tabernacle sacrifices of joy I will sing Psal 27.6 yea I will sing praises unto the Lord. Thanksgiving is another Offer unto God Thanksgiving and pay thy Vows unto the most High He that offereth praise glorifieth me saith God Psal 50.14 v. 23 Ps 107.22 Hos 14.2 Let them sacrifice the sacrifices of Thanksgiving and declare his works with rejoycing The Church in the Prophet Hosea cries unto the Lord Take away all iniquities and receive us graciously so will we render the Calves of our lips Jer. 33.10 11. There shall be heard in this place saith the Prophet Jeremiah the voice of them that shall say Praise the Lord of Hosts for the Lord is good for his mercy endureth for ever and of them that shall bring the sacrifice of Praise into the house of the Lord. By him that is by Christ saith the Apostle let us offer the sacrifice of Praise to God continually that is the fruit of our lips Heb. 13.15 giving thanks to his Name Mercy also is desired of the Lord rather then sacrifice Hos 6.6 Good works and alms are a sacrifice likewise I have all and abound says Paul having received of Epaphroditus the things which were sent from you Phil. 4.18 an odour of a sweet smell a sacrifice acceptable well-pleasing to God Wherefore to do good and communicate forget not Heb. 13.16 for with such sacrifices God is well pleased Righteousness is another Offer the sacrifices of Righteousness and put your trust in the Lord. Do good in thy good pleasure to Zion Psal 4.5 Psal 51.19 build thou the Walls of Jerusalem Then shalt thou be pleased with the sacrifices of Righteousness Prayer is another most excellent and sweet smelling sacrifice under the Gospel My house shall be called of all Nations a house of Prayer Mar. 11.17 Of this we have treated more copiously above when handling the service of Incense Not only our souls in their several heavenly breathings at the Throne of Grace and in all their Divine services presented to God are represented in Scripture under the ancient shadows of sacrifice but our Bodies also are to be presented as a living Sacrifice Heb. 12.9 holy acceptable to God which is our reasonable service As God is the Father of our spirits so is he the Creator of our bodies and expects from both as is most due from creatures all manner of homage obedience adoration and praise for ever Wherefore let us draw near wâ—th a true heart Heb. 10.22 in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Also the vocation of the Gentiles is represented in the Holy Scripture as a Sacrifice in the dayâ— of the Gospel to be presented to God when in every place incense shall be offered to the name of the Lord and a pure offering for my name shall be great among the Heathen Mal. 1.11 saith the Lord of Hosts The Apostle Paul says that he was the Minister of Jesus Christ to the Gentiles ministring the Gospel of God Rom. 15.16 that the offering up of the Gentiles might be acceptable being sanctified by the Holy Ghost Psa 116.15 In the last place Martyrdom is esteemed a Sacrifice and that which is most precious in the sight of God Paul compares himself to a Sacrifice when near to his death at Rome Phil. 2.17 The Souls under the Altar that were slain for the word of God and for the testimony which they held are related to cry with a loud voyce Rev. 6.9 saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth There being therein a strong allusion to the blood of the Sacrifices of old which was poured out besides the Altar the warm vapours whereof went up reaking towards heaven In which sense Cyprian speaks of the Ministers Exhortations of the godly to suffering in his days Cypr. Ep. 2. p. 4. edit Bas 1530. that thereby they might prepare Sacrifices for God SECT VI. The Endowments of the Temple Officers Spiritualized WHat Priviledges Possessions and Revenues the Servants of God in the Temple Worship under the Law enjoyed I have formerly explained in a set Chapter Hieronym ad Fabio loc Tim 3. p. 58. The end is set down by Jerome in his Epistle to Fabiola Primitiae cibor um c. ut habens victum aâ—q vâ—stitum securus liber serviat Domino The Firstfruits of meats c. were given to the Priests that having food and raiment he might with security and freedom give up himself to the service of the Lord Wherefore such as come up to worship God at the Temple were charged never to appear empty before the Lord Nay God himself Exod 23.15 34. â—0 Deut. 6.16 Lev. 27.30 Num. 18.21 who challenged the tythes from â—he people of Israel as his own did make an act of assignment of them to the Levites in consideration of their service in his worship From whence it follows by the same rule of Equity that such as serve God in the great work of the Gospel should have a competent and convenient maintenance to encourage them in the work and service of God Nay A minori ad majus By how much more excellent their Dispensation is and the glad tidings of the Gospel to be preferred before the shadows and ceremonies of the Law by so much the more ought the Christian people to manifest greater love countenance encouragement and obedience to those that watch for their souls Heb. 13.17 But we shall see that the Apostle Paul doth draw an inference from the ancient legal maintenance in behalf of the Gospel-Ministrey in these words Who goeth a warfare at any time of his own charges who planteth a vineyard 1 Cor. 9.7 c. and eateth not of the fruit thereof or who feedeth a flock and eateth not of the milk of the flock Say I these things as a man or saith not the Law the same also For it is written in the Law of Moses Thou shalt not muzzle the mouth of the Ox that treadeth out the corn Doth God take care for Oxen or saith he it altogether for our sakes For our sakes no doubt this is written That he that ploweth should plow in hope and that he that thresheth in hope should be partaker of his hope If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things Do you not know they which minister about holy things livâ— of the things of the Temple and they which wait at the altar Vers 13. are partakers with the altar even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Dr. Edw. Reynolds on Psal 110 4â— at the end of v 4. p. 479. Phil.
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
so doth a Core because of equal capacity The quantity of the Bath we have endeavoured in the fith Chapter of this Treatise to find out according to the proportion of an Omer to seven Attick Coryla's laid down by Josephus whom we shall endeavour God lending life and opportunity to examine in another Tract as to Measures onely at present this supposition being granted for true and exact then doth the Bath and the Ephah its Symmetrical Vessel contain 52 pounds or pints and ½ or six Gallons one Pottle and ½ pint Now because of the hard Work in the Mountains we will allow these proportions to the men in Wine There being spent 616 Tun and 16 Gallons of Wine upon them and as much of Oyl and double as much of Wheat and Barley in a year we cannot in conscience allow less then a pint of Wine in a day for a poor Labouring-man to encourage him which being of the Red-wine of Palestine mixt with water would be a good refreshment So that there being 1241984 pints of Wine in Twenty Thousand Baths they will serve 3402 men fully throughout the Julian year of 365 days and somewhat more then a Tun of Wine over viz. 254 pints for the chief Officer But if you make enquiry by the quantity of Corn allowing a pound of Wheat and a pound of Barley to each man generally drinking Water but sometimes encouraged with Wine and Oyl which is more probable Then the number by this computation will prove to be ten times as many to wit 34022. A company not much above the number of Solomon's own servants which was thirty thousand as you heard before We read in Herodotus a choenix of corn allowed to each person in Xerxes his Army for a day in his Polymnia p. 446. Edit Steph. 1618. that is two pound and a quarter as learned Agricola rates it in his second Book de Mensuris Graecis p. 120. and Moses also allowed an Homer of Manna for each man in a day in the Wilderness that is above a pottle of that food a day Exod. 16.13 as you may see Cap. 14. Now although I read in †Bibl. Hist l. 2. Diodorus Siculus that Semiramis drew together two hundred Myriads or 20 hundred thousand men to build the famous City of Babylon a number almost 14 times as many as these Builders of Solomon both of his own and Hiram's Subjects put together which were but 217623 persons Yet we must consider She built a City of most vast extent and compass viz. of 365 stadia that is of 45 miles and â… of a mile according to the laxe and ordinary proportion of 8 stadia to a mile whereas this Temple was but about half a mile in circuit as we shall see hereafter Besides we must remember the vastness of the Walls and the 250 Towers upon them round about that City together with all the Buildings within it Moreover we find that City to have been finisht in a year whereas this was 7 years and a half before it came to its perfection all which time this number of men was employed That I may let pass Diodorus his report of her ambitious mind calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she endeavoured to out-vye all her Predecessors To conclude I might suspect the Author's Relation as being of a thing far distant from his age and much relying upon Ctesias in that matter a Writer whom Aristotle himself in his History of Living Creatures lib. 2. cap. 17. gives the Lye in plain Greek without a Complement Whereas Solomon's builders are reckoned up in those sacred Pages which know not what a Lye means and far exceed the number of those that Chaeops imployed in building the portentuous Pyramid which was ten Myriads or one hundred thousand men by the testimony of Herodotus l. 2. To proceed the Timber fetcht out of the Mountains of Lebanon by these Labourers was brought by Sea in flotes 1 King 5.9 2 Chron. 2.16 Quaresm de terra Sancta l. 4. c. 1. 1 King 7.14 1 Chron. 2.14 4.11 to Joppa the Sea-port of Judea and thence to Jerusalem by Land which was about 40 miles of Italian measure distant from Joppa as one Author places it Moreover Hiram King of Tyre being moved thereto by King Solomon in a Letter sent to Jerusalem his own Name-sake one Hiram a rare Artificer skilful in all manner of curious Works as Casting Graving Polishing c. who accordingly made the two Brazen Pillars the Molten Sea the ten Lavers and the several Instruments of the House of God At last when all was finisht and compleated 1 King 9.11 12 13. King Solomon gave to King Hiram twenty Cities in the Land of Galilee as a Present But they pleased him not One Proemial Enquity more we shall crave leave to exhibite before we come to the main Design and that is the exact distance as far as may be deduced out of Authors of this famous City Jerusalem wherein the Temple was built from London the Metropolis of England That we may know whereabouts in the World our Discourse lies To this purpose it 's necessary first to know if possible the exact Position of Jerusalem under the Heavens Mr. Selden a man that hath made many useful Collections tells us out of a Rabbi De anno Civili cap. 13. Edit Bertii lib. 5. c. 16. that for Longitude Jerusalem lay in 66 gr and ½ from the first Meridian and for Latitude in 32 gr Ptolomy acquaints us that the Longitude was 66 gr and the Latitude 31 gr 40 minutes and moreover that London hath 20 gr 0 min. of Longitude and 54 gr 0 min. of Latitude But we shall rather follow more modern Observations and particularly that of Kepler in his Rudolphin Tables who sets Jerusalem in the Lat. of 32. 10. and London at 51. 32. and their difference in Longitude to be three hours and four minutes or rather as Longomontanus his Scholar at 3 hou 6 min. So that if London lye in 24 gr 20. from the first Meridian in the Azores then Jerusalem will lye in 70 gr and 50′ of Longitude from the same place  Long. Lat. London 24. 20. 51. 32. Jerusalem 70. 50. 32. 10. B D A E E C Whose complement is 39 gr 5 min. the exact distance of Jerusalem from London raised from this computation Now that we may convert these degrees and minutes into miles the Question will be how many miles on the Surface of the Earth answer to a degree in the Heavens The common though false Vote will give in an account of 60 miles of Italian measure to a degree Which some would seem to maintain and confirm by the dictate of the Learned Ptolomy in his Geography lib. 1. cap. 11. lib. 7. cap. 5. who sayes that one degree of such a Circle which contains 360 in its circumference does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is take up five hundred Stadia or Furlongs upon the Periphery or
I think they cannot manifest one place where it is by them put for the Altar whose Greek it 's known that the New Testament Pen men chiefly follow Nay in its native sense it signifies Incense onely and by a Metonomy the Censer wherein it was put But to admit a double Trope to ride upon one word is as harsh as rare Wherefore to reconcile this place to the Old Testament I take it to signifie a Censer For so the Epithete Golden challenges it from its native signification of Incense And I humbly conceive that possibly we may understand by it the Censer of Aaron wherewith he burned Incense when two hundred and fifty men with their Censers were appointed by God to try with him Numb 16.17 who it was that God had appointed to that Office After the two hundred and fifty men were consumed by Fire Ver. 25. Ver. 38. their Censers were hallowed and Plates made of them for the Altar for a sign to the Children of Israel Now though the Text in Numbers does not tell us that Aaron's Censer was particularly laid up yet if we interpret this place in the Hebrews of that Censer it is no way repugnant to any Scripture nor to the Analogy of Faith But helps exceedingly to inlighten and reconcile that place I am the more induced to incline to it because it is joyned with two other things viz. the Pot of Manna and Aaron's Rod both which were laid up there as a token of their Murmuring and Rebellion against the Lord being two miraculous Effects which God produced presently upon their murmuring to demonstrate the Omnipotent Presence of the Divine Majesty against whom and His instituted Ministers they had so grievously murmured So then after this grand murmure of Korah there being two Miracles produced the one the swallowing up of many in the Earth the other the burning of two hundred and fifty by fire from Heaven for the remembrance of it this Censer possibly was added as another Token together with the Pot of Manna and Aaron's Rod to be laid up in the Oracle before the Lord. There is nothing to be objected against this sense but that because the Altar of Incense is omitted ver 2. therefore it 's brought in ver 4. and to be understood to be within the second Vail quoad usum onely To this I answer That the Altar standing without the Vail Aaron might take this Golden Censer that lay within the Vail and with it taking Fire-Coals off the Altar and Incense in his hands come and perfume the most Holy Place I dare not be peremptory in this point although that a certain Golden Censer lay in the Oracle constantly within the Vail according to the express terms of the Apostle is the mind of Learned Mr. Weemse in his Exposition of the Ceremonial Laws pag. 48. However it be I submit my Conjecture to all sober and learned persons having I hope before evinced the true Position of the Altar of Incense to be without but near the Vail which we now proceed briefly to describe Exod. 30 1-10 The Altar of Incense which Moses made was for matter of Shittim-Wood and over-laid with pure Gold round about For form four-square For quantity or measure two Cubits high And as for length and breadth one Cubit in each It had a Crown of Gold round about four Horns two Rings and two Staves There be some hold that Solomon cased the ancient one of Moses with Cedar and so made a larger over it A pretty fancy quickly vented Whereas we shall find expresly that Solomon made one compleat 1 Chron. 18.28 1 King 8.4 6. 2 Chron. 5.5 7. For first we read that David prepared refined Gold by weight on purpose for the Altar of Incense Besides when the Scripture says that the Priests brought up the Ark and all the Holy Vessels of the Tabernacle It mentions onely the carrying of the Ark into the Temple though Negative Authority is not absolutely Cogent yet when as Solomon is written to have made another and this is not mentioned to have been brought into the Temple but rather laid up in some of the Chambers I think we may safely shut Moses his Altar out of this pregnant Belly of Solomons That Solomon made one is expresly mentioned in two distinct places and in a 3d place 1 King 7.48 2 Chron. 4.19 1 King 6.20 22. that the inward material was of Cedar and over-laid with Gold How large it was we read not if we may double the quantity of Moses his Altar it may be we may not transcend the limits of Truth but it is best of all to be silent with Scripture The Tables of Shew-Bread IN the next place succeed the Golden Tables of Shew-Bread as to which 1 Chron. 48.16 1 King 7.48 2 Chro. 4.8 we find Gold prepared for them by King David as also Silver for the Tables of Silver whose use of situation we ye◠read not In the Kings we read but of one Table But in the Chronicles we find expresly ten in number together with their Situation five on the right and five on the left side of the Sanctuary The Description of Moses his one Table may be seen at large in the Book of Exod. But the Dimensions of Solomon's we have not though possibly double to his Exod. 25 23-29 accordingly as the place wherein they were set was double to his in capacity Some think that Moses his Golden Table was one and the nine rest were according to that cize wherein we shall be utterly silent 2 Chron. 4.19 Dr. Lightfoot c. 14. §. 5. Lev. 24.7 Exod. 25.29 The use we read was to set the Shew-Bread upon them On each Table there were set twelve Cakes six in a Row one upon another They were square and not round as usually figured with a Golden Dish of Frankincense on the highest Cake with Spoons Covers and Bowls of Gold The Form of this Table exhibited in the Draught is according to Arias Montanus the difference therein being onely as to the length of the Cakes which lay overthwart exceeding the breadth of the Table as some conceive We have added a little Coronet onely to the Brim of the Table as we read Exod. 25.25 The Golden-Candlesticks ten in number the same with this in view The last things to be mentioned are the Candlesticks 1 King 7.49 Exod. 25.31 1 Chron. 28.15 2 Chron. 4.8 1 Chron. 8.15 Their matter was of pure Gold prepared by King David Their fashion probably like that of Moses Their number was expresly ten Their situation was five on the right side and five on the left side of the House that is of the Sanctuary even as in Moses Tabernacle the Lamps are said to shine without the Vail of the Testimony Lev. 24.3 In their height and the extension of their Branches Scripture is silent Besides these there is mention made of Silver Candlesticks designed by David but how large and where placed or
on some wall of that Chamber which he built possibly in the Temple A.M. 3277 Hezekiah the 13th King Glorious were the Atchievments of this holy King who no sooner stept into the royall Throne but he presently made a solemn visitation of the Temple in the first year of his reign and in the first Moneth of the sacred year 2 Chr. 29.3 He opens the doors of that late-polluted House shut up by his ungodly Predecessour and repaires them in a magnificent manner overlaying the doors and pillars with Gold 2 Kin. 18.16 Then having gathered the Priests and Levites into the East-street he makes an eloquent Oration to them filled with divine and perswasive Rhetorick and rouzes them up to the purification of the Temple from the idolatrous pollutions of Ahaz Which when they had finished in the space of sixteen daies they prepared and sanctified all the Vessels for divine use Whereupon they offered sacrifices of Atonement and Reconciliation for the sins of Ahaz in prophaning the Temple-Worship 2 Chr. 29.21 The Number of the burnt-Offerings brought by the Congregation were seventy Bullocks one hundred Rams and two hundred Lambs and the consecrating Offerings were six hundred Oxen and three thousand Sheep 2 Chr. 30.2 Numb 9.11 After which they solemnized the Passover on the fourteenth day of the second Month according to the Law of Moses in case of Impurity The Sacrifices of Peace-offerings which were then presented to God were two thousand Bullocks and seventeen thousand Sheep 2 Chr. 30.26 there being such joy at that time in Jerusalem as the like thereof had not been known since the daies of Solomon When this was finished all the People who had been present in the Temple went out and brake the Images in pieces cap. 31.1 cut down the Groves and tumbled down the high Places and Altars in all Judah and Israël and particularly destroyed the Brazen Serpent of Moses 2 Kin. 18.4 calling it Nehushtan a poor piece of Brass because the Israëlites had burnt Incense to it in an idolatrous manner Moreover he set in order the Courses of the Priests and gave forth a portion of his own Estate to maintain the constant and solemn Sacrifices of God's worship and commanded the People to bring in their First-fruits and Tithes to encourage the Priests in the Law of the Lord 2 Chr. 31.4 5 preparing Chambers in the House of God wherein to lay them up Thus did he work that which was right and good and truth before the Lord his God Ver. 20. The Lord was with him whithersoever he went Being encouraged by this his great prosperity he shoke off the yoke of the King of Assyria and smote the Philistins even to Gaza and the border thereof 2 Kin. 18.7 But after the establishment of the worship of God and his Kingdom Giving a true and an eminent pattern to all Princes to begin first with Temple-work and the Reformation of the Worship of God if ever they intend to set warm in their Thrones and settle the Scepter in their hands Which Method being usually mistaken by great pretenders to Reformation they generally lay the Basis of their own ruine in the Quagmire and Queachy ground of rotten policy Behold yet even after all this 2 Chr. 32.1 2 Kin. 18.13 15.16 he was invaded by Sennacherib the great King of Assyria in the fourteenth year of his Reign To pacify whose rage he sent him all the Treasures of Silver and the gold of the Pillars and Doores of the Temple But that haughty King being nothing satisfied whetted but his appetite for more Glory and Riches 2 Chr. 32.17 and sent railing Letters against the God of Zion Hereupon this holy King of Judah spread the Letters before the Lord in his Temple and 2 Kin. 19.14 15. which was better and more acceptable he spread his Hands and his Heart before the Lord in a most ardent and heavenly prayer Whence we may perceive that intended Mercyes are fetcht from Heaven in the Chariot of prayer and a holy Prophet is made the mouth of God to declare his gracious answer Ver. 20. honouring his Ministers with the divine messages of his Will Which was seconded that very Night by a direful stroke of vengeance on the Assyrian Camp cutting off all the mighty men of valour Ver. 35. 2 Chr. 32.31 with the Leaders and Captains of his Army to the number of 185000 men The King himself returning with shame was slain by the Children that came out of his own Bowels in the House of his god After this Hezekiah being sick and recovered with the attendance of a miraculous signe of the Sun's retrocession on the Dyall of Ahaz he rendred not again according to his mercies but being left by God to try him and to know all that was in his heart 2 Chr. 32.31 he shewed his stately Treasures to the Embassadours of Merodach-Baladan King of Babylon called by Ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that excellent Canon of his esteemed by Calvisius more precious then Gold for the concatenation of the sacred and civil Histories of those times But this good King humbled himself for the pride of his heart Ver. 16. shewing his godly sincerity in heart-reformation lying low before God for his being lifted up before the Legates of an earthly Prince After which reigning in peace and great prosperity the usual Concomitant of Integrity in God's worship he died in peace Ver. 33. and was buried in the chiefest of the Sepulchres of the Sons of David Manasseh the 14th King A.M. 3306 The ungodly Son of a holy Father puts on the orient Diadem and succeeds in the royall Seat of Judah 2 Kin. 23.1 builds up the high-places destroyed by Hezekiah rears up Altars for Baal and makes a Grove like Ahab King of Israël and worships all the Host of Heaven for whom he built Altars in both the Courts of the Lord's House 2 Ch. 33.6 7 2 Kin. 23.4 He caused his Children to pass through the fire in the Valley of Hinnâ—m and erected a carved Image of the Idol Baal which he had made in the Temple of God in a most prophane and presumptuous manner not hearkning to the menacing Messages sent by God At last the Majesty of Heaven bing deeply incensed sent against him the Captaines of the King of Assyria who tooke him among the thorns bound him with Fetters and carried him captive to Babylon In which affliction having greatly humbled himself before the Lord and deprecated the fierceness of his wrath by earnest supplication he was brought again to Jerusalem and to his Kingdome Where to demonstrate the sincerity of his Repentance he took away the strange Gods and that damnable Idol of Baal out of the House of the Lord and all the Altars which he had built in the holy Mountain and in Jerusalem and cast them out of the City Furthermore he proceeds to the reparation
spring out of the earth and righteousnesse look down from heaven Solomon then was the (d) Act. 7.47 Architect of that antient and famous Temple But behold a (e) Luk. 11.31 greater then Solomon is here the true Iedidiah or beloved of the Lord who coements the living stones of his Church together with his own blood It hath bin usual of old at the building of some famous Palace or Cathedral that the Royal Founder should lay the first stone with his own hands having his own name engraven on it It 's lost time to humor a Jewish fancy in determining the truth or falshood of a Rabbinical Relation that King Solomon did (f) Shâ—ringham in Joma p. 106. insculp the Tetragrammaton or the unspeakable name of Johovah upon the first stone laid in the foundation of the Temple But this I am sure of that the Father of mercies acquaints us in one place by an holy (g) Isa 28.16 Prophet that he himself layed in Zion for a foundation a stone a tryed stone a precious corner-stone a sure foundation which the Apostle Peter assures us was no other then Christ himself as I shall manifest hereafter Concerning whom under the name of an Angel the Lord is pleased to charge his people by Moses in these words Beware of him and obey his voice provoke him not For he will not pardon your transgressions (h) Exod. 23.21 for MY NAME is in him We read concerning David that he gave to Solomon his son the pattern of this house with an example of all the choise accoutrements In like manner our Lord and Saviour under the Type of Solomon being called the (i) 2 Sam. 7.13 14. Son of God elsewhere from his own holy mouth assures us that the work which he had to do (k) Joh. 5.36 13 3. he received of his Father So that as Nathan was sent of a message from God to acquaint David that his son Solomon should build a house for the name of his divine Majesty and that his sons Kingdome should be establisht for ever parallel to another place in the Psalmist assuring us that his throne should (l) Psal 89.29 endure as the dayes of heaven Even so doth the Prophet Zachary inform us in the name of the Father concerning that man whose name is the (m) Zach. 6.12 Branch that He should build the Temple of the Lord that is the spiritual Temple of his Church Wherefore our blessed Lord when compared with Moses is preferred before him as being the Son of God and is reputed faithful as a Son over his own house whose (n) Heb. 3.6 house are we if we hold fast our confidence c. to the end But before I conclude this present Section I shall endeavour to compare our blessed Saviour with Solomon as the Temple builder in several respects First As Solomon prepared many costly materials buying them of the Tyrians Sidonians Arabians and other Nations So did our Lord redeem or buy anew his living stones for the materials of his spiritual Temple out of every (a) Rev. 5.9 kindred Tongue and Nation Secondly As Solomon imployed many skilful and laborious Artists both of the Children of Israel as well as of Phoenicians and of the Aegyptians as 't is related by Eusebius So did Christ our blessed Lord imploy in antient times many Priests and holy Prophets of the Jewish Nation to gather in the people of those times to the knowledge of his truth Afterward upon his Ascention or Coronation day he instituted and gave forth likewise Apostles Evangelists Pastors and Teachers (b) Eph. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the edifying or building up of the Church which is his body unto the day of glory Thirdly Solomon did not only procure and hire these fit persons to carry on the work but he proceeded actually to the building and compleating that famous House at Jerusalem so doth our holy Saviour by the instrumentality of those his faithful Labourers imployed by him constantly manage this great design of finishing his sacred Temple For as the workmen of Solomon did hew down Cedars Fir-trees and Algum-Trees in Lebanon for the service of the Temple and caused them to be brought in flores by water to Joppa and thence to Jerusalem So doth our Lord imploy such as shall (c) Hos 6.5 hew his people and take off the ruggedness of their dispositions workmen of John the Baptists temper that need not be to ashamed when they (d) Mat. 3.10 come with the Axe of conviction and lay it to the root of the tree He uses in this excellent work some Boanerges's Sons of Thunder to hew down the chosen and marke trees of election out of Lebanon the proud mountainous and rocky Lebanon of nature out of the Mountains of self-conceit pride natural righteousnesse or liberty of will falsely so conceived to close with divine proffers of mercy without an immediate power from above of civility also and common morality In this manner doth learned Jerom seem to apply two places of the Psalmist where wicked men for their lofty pride are compared to the Cedars of Lebanon In (e) Psal 37.35 one place where we read a green bay tree the text of Jerom runs thus (f) Tom. 8. Edit Erasmi Lugd. 1530. pag. 36. Vidi impium superexaltatum elevatum sicut Cedros Libani I have seen the wicked exceedingly exalted and lifted up like the Cedars of Lebanon The other place is that where the (g) Psal 29.5 voice of the Lord is said to break the Cedars yea the Lord breaketh the Cedars of Lebanon Both which are hinted by him in his (h) Tom. 5. p. 277. Comment upon the 60 of Esay In so much that our blessed Lord seems most sweetly to say to his Church upon this account if leave may be granted to allusions (i) Cant. 4.8 Come with me from Lebanon my spouse with me from Lebanon for the (k) Cant. 1.17 beams of our house are of Cedar and our rafters of Firre Such as being cut down out of the proud and towring mountains of nature by the Axe of the Law were brought in flores of repentance to Joppa indulge the continuation of the Allegory it being a place famous for this that one of the first Gospel-miracles (l) Act. 9.36 c. which Peter did was performed there Nay the choise evidence of the vocation of the Gentiles into the fellowship of the Mystical Church was here exhibited unto (m) Act. 10.11 c. Peter in a trance where he received from God in a Vision a Sheet let down from heaven filled with all sorts of living Creatures some whereof were unclean according to the antient Law and institution of Moses Peter being thereby taught that the unclean Gentiles were now also to be taken up to heaven as that (n) V. 16. Sheet was in that divine Vision Furthermore as to these our workmens proceeding in their Temple-labours
Circumcising stone in cutting off the head of that uncircumcised Philistine who had defied the armies of the Living God The gates of hell and all the powers of darknesse were presently in an uproare and Junctis umbonibus with their united forces assailed him in a most cowardly manner even then while he was exercised under the frowns of heaven but he prevailed most victoriously and carried them all Captive being chained to his Chariot wheels to the Capitol of glory Even as Sampson of old laid the gates of Gaza (h) Judg. 16.3 on the Hill before Hebron So did our unconquerable Champion triumph openly over all Principalities and Powers laying their gates upon the top of mount Olivet the hill before Heaven in the day of his glorious Ascension unto the Father having fixed his immortal and never to be unhinged Trophies in the Jawes nay in the very Bowels of the kingdome of darknesse In so much that what was said of old concerning the stone that was brought from Scone Abby near St. Johnston's in Scotland by our warlike King Edw. I. and placed under the Coronation-Chaire in Edward the Confessors Chappel at Westminster may be more abundantly verified in this Prince of life being alluded to with some small variation Ni fallat fatum Christus quòcunque locatum Inveniet lapidem regnare tenetur ibidem If heavens decrees shall firmely stand The stone that 's laid by Gods right hand (i) Bethel Gen. 28.18 With fragrant Oyl shall be annointed And for a holy house appointed This King of glory being solemnly inaugurated into his Royal Office by his perfumed unction upon mount Zion must Reign in every place and territory throughout the World according to the Prophetick pen of Daniel interpreting the vision of the (k) Dan. 2.35 mystical stone which shall at length grew into a great mountain and fil'd the face of the whole Earth (l) In Lysandr We read in Plutarch of a stone reported to have fallen from heaven and therefore worshipt by the inhabitants of Cherronesus Nay by a more infallible pen it is related concerning (a) Act. 19.35 the Ephesians that they adored a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image which they credited to have bin dropt down from Jupiter In which and the like impositions of the old Serpent upon poor deluded mortals there may lye hid some A pish imitations of that divine truth of Christs coming down from heaven and represented in the sacred Scriptures by the Metaphorical expressions of a stone which we are now handling The Heathens and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) De Err. relig p. 284. cum Hyg 80. mentioned by Firmicus whether made of stone and uttering from those Statues or out of rocky Caves their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ambiguous and doubtful tortuous Oracles fearing lest they should mistake in the issues and events of their predictions and so lose the honour of assumed deities shall be dashed one upon another against the walls of divine fury The (c) Zeph. 2.11 Lord shall be terrible to them and famish all the Gods of the Earth providentially guiding the hand of a poor Graecian ignorant of the truths of God to write a Treatise (d) Plutarch p. 149. Tom. 2. Francof 1620. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to give an account of the defect of Oracles in his daies Wherein he shews that some infernal spirit from the Iland Paxae now Ericusa between Corcyra and Leucas in the Ionian Sea declared their silence to proceed from the death of Christ which is shadowed in the dark words of Heathenish canting Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Pan is dead reflecting upon Christ most truly as the great Bishop and Shepheard of souls Who when arisen from the grave lead Captivity Captive and stopt the mouths of deluding spirits in a great measure inverting the tripus of the Delphian cell upon the mouth of that rank and putrid den of the old Dragon But as to our blessed (e) Gen. 49.24 Shepheard this stone of Israel his Oracles are infallible the rock on which he sits is impenetrable as to the impression of any external violence In all ages hitherto it hath stood inviolable so shall it stand unmoveable against the force of the choisest Engines of the witâ—lest and refinedst Archimedes of Hell and triumph most gloriously against all opposition like (f) Psal 125.1 mount Zion which cannot be removed abiding for ever For the (g) Psal 16.8 Lord was on his right hand therefore this Holy one never saw Corruption Hence is it that the Saints of the most High who are built upon this sure and tried foundation shall find themselves fixed upon such a Rock that no ages can violate no soaking showres can cause to moulder no floods can dash upon with the least sensible impression although themselves by this their allision shall be broken into a thousand flashes no windes can shatter or so much as shake it having stood impregnable against all the impetuous forces that heaven in just and righteous indignation against imputed sin or earth in a foolish rage or Hell in a malicious fury hath ever yet mustered or brought into the field against it In so much that the holy Apostle in opposition to the quaking fits of mount Horeb and the frightful leapings of Sinai the †Bellon Observat twin-tops of that trembling mountain in the wildernesse of Paran in the day of Gods thundring out his fiery law from a midst the thick darknesse might safely inferre that we have (h) Heb. 12.28 received a kingdome which cannot be shaken which cannot be moved To conclude As this imperial stone hath undergone the full weight of Gods just and deserved wrath in respect to sinners whose burden our dear Lord was pleased to sustain on their behalf having also couragiously and triumphantly repulsed all the furious rage of spiritual wickednesses in high places so hath it likewise proved to have bin a tried stone in respect to the Saints of the most High who upon constant and experienced trial have found it to their great comfort and inexpressible joy to have bin a most solid foundation for their grieved and burdened souls to rest upon in their saddest distresses and perplexities This experience of it had good Jacob in that sad night saying it for a (a) Gen. 28.11 pillow the softest that ever he had being lined with choise promises for his troubled and musing head when he was hastning on in a journey towards Padan-Aram from the menacing browes of his angry brother Then was it that this holy man received the promise of the Messiah that should come from his loines when God told him in a dream that (b) Ver. 14. in his seed should all the families of the Earth be blessed When awakened in the morning he set up that stone (c) Ver. 18. for a Pillar and powred oyle upon it (d) Austin de Civ Dei l. 16. c. 38.
Neque enim adoravit cum lapidem vel ei sacrificavit sed quoniam Christi nomen à Chrismate est idest ab unctione profectò figuratum est hinc aliquid quod ad magnum pertineat Sacramentum For saith Austin he neither worshipt that stone nor sacrificed to it but because the name of Christ is from unction verily there is something figured by it which pertaineth to a great Mystery Another likewise of the Ancients speaks to the same purpose (e) Cyprian l. 2. Contr. Judaeos p. 277. Edit Bas 1530. Lapidem consecravit unxit Sacramento unctionis Christum significans He viz. Jacob consecrated and anointed that stone hinting at Christ by the Mystery of unction To mention no more evident is the testimony of one more antient then either of the former who when speaking concerning the present work of Jacob at Bethel hath these words in his dialogue with a Jew (f) Justin Mart. dial cum Tryph. p. 244. Edit Commelin 1593. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have in like manner manifested that Christ was figuratively set forth by a stone in many Scriptures The holy Patriarch sleeping sweetly on this blessed stone saw him at the top of the ladder in a vision who supported him beneath which was no other then the (g) Id. ibid. lin 40. 41. Joh. 1.51 Son of God teaching us that the secret support which a Saint enjoyes is sometimes illustrated with radiant visions of assurance from heaven If we repose our souls in their saddest agonies upon this anointed stone we shall enjoy sweet silver-slumbers gilded with Angelical visions of divine love reaching down the ladder of assurance from heaven by which we may ascend into the bosome of God when we are terrified with the frownes of a threatning and persecuting World while we are travelling towards Bethel the house of God the mansion of glory This was the stone which blessed Joseph when sold by his unkind brethren found to be his help (h) Gen. 49.24 Rivet Exerc. 185. p. 696. Fol. even the stone of Israel accordingly as his dying father did dictate in that solemn blessing whereby his head was elevated aloft beyond the rest of his kindred and raised up to the second place of state and dignity in the kingdome of Egyyt Moses another Eminent servant of God sate upon this stone on the top of the Hill when his hands were held up to heaven in prayer while Joshuah was fighting with Amalek in the valley (i) Cyprian ibid p. 278. sacramento lapidis stabilitate sessionis Amalech superatus est ab Jesu id est Diabolus à Christo victus est When under the mystery of that stone saith a holy Martyr and the stability of Moses session Amalek was overcome by Joshuah that is the Devil was vanquisht by Christ So (k) Tom. 3. p. 46. Jerom to Fabiola speaking of Rephidim the 11th mansion of the Isralites hath these words sedet Moses super lapidem dictum à Zacharia qui septem habebat oculos that Moses sate upon the stone spoken of by the Prophet Zechariah which had seven eyes In the clift of this (l) Exod. 33.22 Dr. Reynolds on Psal 100. p. 166. quar rock was Moses placed by God himself when the Lord passed by him and proclaimed his glorious name (m) Exod. 3.4 6. THE LORD THE LORD GOD merciful and gracious long-suffering and abundant in goodnesse and truth c. This was the (n) Deut. 27.2 3. Cypr. p. 277. stone on which Moses commanded all the words of the Law to be written when they were passed over Jordan into the land of promise Joshua likewise the Captain of the Lords Armies when he had given the possession of the Land of Canaan to the tribes of Israel convenes them before the Lord at Shechem a little before his death and sets up this Mystical (a) Josh 24.26 stone under an Oake near the holy Sanctuary and having adjured them solemnly to the fear and service of the Great God he said unto all the people Behold (b) Cyprian ibid Jul. Firmic Mat. de Err. prof relâ—g p. 27. Lug. Bat. 1652. this stone shall be a witnesse to us For it hath heard all the words of the Lord which he spake unto us When the Ark was brought back out of the Land of the Philistines it rested upon this (c) 1 Sam. 6.15 18. Cypr. p. 278. stone in the fields of Bethshemesh which is alone able to sustain the symbole of Gods presence among his people and give forth the infallible dictates of his will concerning divine-worship and the management of holy Ordinances This was the rock of ages in a Cavern whereof (d) 1 King 19.9 13. Elijah the Prophet once stood being in the same mount of God viz. Horeb wherein the Lord had before manifested himself unto Moses and now passes before Elijah in the still and gentle voice of mercy And why do we find such gracious revelations of his Majesty to the holy Prophets in mount Horeb a place so dreadfully shaken by the thundring dispensations of the Law a place that yielded the two Tables of stone wherein the Commandements of God were engraven with his own finger But to shew that as the positive Law of God was graven in pieces of stone taken out of that rock which signified Christ So we might be comforted under the infirmity of our flesh since the fall seeing Christ alone can retain and conserve the true impressions of the divine will upon his heart and fulfill that law which we had broken by his perfect and intire obedience With which God being fully and compleatly satisfied is pleased in that very place to declare himself a merciful God to poor sinners in a covenant of grace promulgated both to Moses and Elijah in that very mountain with the gentle sweet and melting voice of Gospel love They being the very same persons which afterward appeared with our Lord in the mount of Transfiguration in the daies of his flesh The pen-man of a famous Psalme so often cited by the spirit of God in the new Testament as yielding a very divine Oracle concerning Christ whom though the builders had refused yet he esteemed as the (e) Psal 118.22 head-stone of the corner having had great and sweet experience of the strength and power of God connexed with mercy in the preserving of his soul from sinking in the horrible pit and in the miry clay by setting his feet upon that solid (f) Psal 40.2 rock of salvation Noble Daniel being under a prophetick Ecstasis when his soul was taken up by a very sublime rapture rejoyces in the vision of this living and growing stone which was cut out of the (g) Dan. 2.45 mountain without hands out of the mountain of eternity according to his divine nature or the mountain of the Jewish kingdome as (h) Matthiae Theatr. hist. part 4. p. 6. others take it according to his humane nature
Long may he continue both fragrant and fruitfull in our Sanctuaries But to proceed All these curious Ornaments hitherto mentioned were overlaid with most precious Gold even the Gold of Ophir or (e) 2 Chr. 3.6 Parvaim differing names as (f) Ar. Mon. anti Judaic l. 1. c. 9. some conceive of the same place which is apprehended to be no other then the Country of Peru so called at this day in the American Continent a place very plentiful of Gold Now although the Assertors of this Opinion viz. that the ancient Ophir was the same place with the present Peru are without doubt greatly mistaken yet the Argument which some use against that assertion viz. that America was not discovered by the Ancients no not till the daies of Columbus as they conceit is as false For (g) Biblioth Hist l. 5. p. 207. Ed. Gr. H Steph. Diodorus Siculus acquaints us that the Phoenicians those most famous Sea-men of old times were by great storms driven off from the Coast of Africa farr to the Westward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many daies together and at last fell in with an Island as he terms it and as America is now almost fully discovered to be of great magnitude and vast Extent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying from Libya many daies sail toward the West which Story can be fixed upon no place in the World save America if the Relation of Diodorus had solid ground for its truth For the few Islands of the Atlantick vast Ocean called the Azores and some others are very inconsiderable in their Bulk Moreover this discovery of the Tyrians our Author doth insinuate to have been performed in very ancient times Concerning this place as some conceive Plato likewise doth treat in his (h) Pag. 24. To. 3. ed. H. Steph. 1578. Timaeus when he saies that beyond the Pillars of Hercules there was an Island in the Atlantick Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 larger then Africa and Asia put together and in more modern times but a good while before Columbus Madoc a Prince of the British blood had found it out Powels Hist Wales pag. 228. But whatever their actual discoveries were it is evident and clear that the Ancients were very skilful in the knowledge and praediction of Eclipses as is famously known concerning Thales Hipparchus Calippus and many others who could not be ignorant of the (a) Clavis Com. in cap. 1. Spher Johan de sacro Bosco p. 146. edit Lugd. 1618. Metam lib. 1. Fab. 1. roundnesse of the Earth it being demonstrable from the Moons Eclipse might thence inferr that there might very probably be other Lands on the other side the Globe within the bosome of the Atlantick Ocean to give a poize to the vast Continents of Europe Asia and Africa For as Ovid had observed possibly from the writings of some Mathematicians or some common stories then abroad in the World circumfuso pendebat in aëre Tellus Ponderibus librata suis That the Earth * Job 26.7 hung within the compassing air being equally poized with its own weight the opposite parts pressing towards the Center against each other Which is the Ground whereupon the (b) Of Languages p. 120 learned Breerwood doth most probably inferr that the Terra incognita or that part of the Earth as yet unknown to us lying toward the Antartick Pole doth equalize the whole Continent of these three parts of the Earth into which the ancient Geographers did divide it to counterpoize the great and vast tract of Land which is discovered in the North parts of the World even as far as 81. degrees by William Hudson an Englishman as Purchas relates in his Pilgrims Part. 3. pag. 464. and before that to 82 degrees of Latitude in a place which the (c) Bert. Ta. bul Geogra Contract Amsterdam 1616. p. 59. 62. Hollanders made to in the year 1596 if Bertius say true and called it Spitsberg from its craggy and mountainous inequality And lest any should object that possibly the Southern Seas might be shallower then ours it is answered by the experience of our own Mariners who have found it on the South of Africa and America to the contrary I am sensible how farr I have diverted from the businesse in hand upon the pleasantnesse of this Inquiry yet shall I crave pardon for one word or two more whereby I would shew that we may even out of Scripture gather something concerning the roundnesse of the Earth For at first the waters did cover the face of the Earth before ever the Mountains were weighed in scales and the Hills in a ballance which by the mighty power of God's word were taken out of the body of the Earth underneath the incircling Waters and laid on heaps by his admirable and infinite skill and power in such manner as to give an equal poize as well as to †Arias Mont. Anti. Judaic p. 13. yield deep and vast channels and caverns for the waters to subside and sink into which were also weighed by measure Job 28.2 He it is who measured the waters in the round (d) Isa 40.12 hollow of his hand So in the book of Job where we read He hath (e) Job 21.14 compassed the Waters with bounds the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His appointment or constitution as Arias translates hath he described with a Compass upon the face of the Waters and so to the same purpose the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He encircled the waters according to his appointment In like manner speaks the Spirit of God in the book of Proverbs that Christ the Wisdom of the Father was with him rejoycing alwaies before him when he set a (f) Pro. 8.27 Compasse upon the face of the Depth Whereby we learn that Solomon had probably some Knowledge of the circularity of the Earth and Water in one Globe That the Earth was sphaerical the Prophet (g) Isa 40.22 Isaiah seems to insinuate when he brings in the Majesty of God sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Globum Terrae Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventy on the Circle of the Earth Lastly that the Heaven which environs this Globe on all sides is also round Eliphaz the Temanite observes when he mentions God's walking upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circuit of the heavens So that although Scripture most frequently speaks according to the apprehension of the vulgar as in the Earth's station of the ends and sides of the Earth the Sun and Moon as being the two greatest lights the measure of the brazen Sea whereof before and in such like yet there are very excellent hints of true physical Notions in the sacred Leavs as in that of the (a) Ps 132.7 Jer. 10.13 51.16 Eccles 1.7 winds coming out of the Earth and the rivers proceeding from the Sea and many others So in this particular of the roundnesse of the Earth and Water in one body But to conclude with an
holy scorn and contempt we may take notice from the narrownesse of the Windows externally and the breadth inwardly together with their elevated situation how little Saints do or should meddle with others conversations looking principally into their own breasts The Floor of the Sanctuary which was laid with planks of Firr overlaid with Cedar boards and plated with Gold the place designed to be walked on might shew the humility of the Saints their meeknesse lowly-mindednesse and prostration of spirit before God's Majesty who was pleased to (z) 2 Cor. 6.16 walk in and out among them such Graces being more fragrant then Cedar more beautiful then Gold The Ornament of a meek and quiet spirit †1 Pet. 3.4 being in the sight of God of great price We see the Ornaments of the very Floor were the same for matter with those of the insides of the house to shew possibly that humility and lowly reverence of heart as befitting best divine Ordinances is of as high regard with God as other Graces nay in some sort of higher esteem For the humble shall be (a) Jam. 4.10 exalted by him and receive more Grace from him for as the person walking is in more conjunction to the Pavement or Floor whereon he stands than to the other parts of the building Thus the Lord the high and the losty One who inhabiteth aeternity professeth that he will dwell with him and look on him with an eye of favour that is of an (b) Isa 57.15 66.2 humble and contrite spirit Although humble and meek spirits are counted fools by the World and quickly insulted upon by every proud and insolent spirit yet as holy David sitting by the rivers of repentance and hearkning to the sighs of the groaning Willows under the storms of divine anger sweetly be moans himself a (c) Ps 51.17 broken and a contrite heart O God thou wilt not despise Happy is the humble person who lying upon his back in a prostrate posture and helplesse condition as to himself yet alwaies is looking up to heaven Even as the lowly Floor did constantly face the cieling of the Sanctuary which was all filled with Cherubims a heavenly Host dispatcht from heaven and ready at hand for their aid and comfort Besides the Roof of the Sanctuary which was laid upon those Cherubims held forth the constant divine protection of the Church that resteth on all the Assemblies of the Saints when feasting in that secret communion which the true Members of the mystical and invisible body do maintain in their hearts with Christ (d) Isa 4.5 6. The Lord will create upon every dwelling place of Mount Zion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a cover from the storm and from rain God will be a (e) Isa 16.4 covert to his people from the face of the spoyler (f) Isa 32.2 a covering from the Tempest and a hiding place from the Wind. Our second Solomon having made his Church like a Chariot as well as a Tabernacle or Temple of the wood of Lebanon c. and the (g) Cant. 3.10 covering thereof of Purple even his own righteousnesse to shield us from the danger of his Father's wrath Nay his banner over us is love in this (h) Cant. 2.4 banquetting house of the Sanctuary Where the people of God having satiated themselves with divine love and fully satisfied with the curious views of all its unparallel'd rarities It 's now high time for them to enter the Holy of Holyes with adoration The Mysteries of the Oracle BEfore we set foot into the Oracle strict notice should be taken of the curious Vail embroidered with Cherubims which hung down to the ground cross the Temple and before that most sacred place But although in the Tabernacle there was no other division between the Holy place and the Holy of Holyes yet in the Temple there was a partition of stone which divided betwixt them and Doors in the midst of the patrition Therefore we shall consider the Walls without the Oracle and then the Door and after that the Vail and so proceed to give some account why probably there were no Windows and then descend to the Floor the Roof and after that to the side-Chambers of the Temple To speak first in general There be some as Rivet on Exod. p. 1129. that say The Oracle noted the Gospel-Church However that be for certain It was the Type of Heaven as 't is clear by the Apostle's acquainting us that the (i) Heb. 9.7 8. High-Priest entered into it alone once every year the Holy Ghost thereby signifying that the way into the holyest of all was not yet made manifest that is while the first Tabernacle was yet standing The meaning whereof may be this (k) Cloppenb Schol. sacrif p. 68. that so long as the sacred ceremonies were performing in the former part or room of the Tabernacle which was called the Sanctuary the entrance into the more secret part or the Holy of Holyes called the second Tabernacle was not yet made open So that while the state of the old Law endured and the rites and ceremonies of the Sanctuary continued in their vigour till Christ appeared for the putting of a period to the Mosaical worship there was no entrance or admission into Heaven the Holy of Holyes But when Christ had once offered up himself and was expiring upon the Cross then the (l) Mat. 27.51 Vail of the Temple was rent in twain to give notice that the Door of Heaven was now opened by vertue of his blessed sufferings who (m) Heb. 10.11 after he had offered one sacrifice for sins for ever sate down on the right hand of God For the Apostle ver 11. opposeth this to a Tabernacle not made with hands i. e. the heavenly into which by his body and blood entrance is made ver 13. In the Oracle we read of the Ark of the Covenant the Cherubims and the Session of the divine Majesty upon their wings In like manner when the Temple of God was opened in heaven (n) Rev. 11.29 there was seen the Ark of his Testaments whereof more hereafter when I arrive to that mysterous Utensil The place of God's glorious presence is in heaven whither all our prayers are to be directed accordingly as David prayes to be heard in his supplications (o) Ps 28.2 when he lifted up his hands towards his holy Oracle This divine place was a perfect Cube hollow within shadowing the perfection of happinesse as the great Philosopher saies that he that bears the shocks of Fortune valiantly is (p) Ethic. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is truly good and of a square posture without reproof Besides as a square figure
is the most firm in building so it may denote the constancy duration and perpetuity of heaven Wherefore Jerusalem or the heavenly City that cometh from above is described to lye (q) Rev. 21.10 four square that figure being a (r) Plut. de defect Orac. p. 662. de E I Apud Delphos sign of rest But in these things we speak by way of allusion Between the Sanctuary and the Oracle there was a thick wall interposed noting a great separation between the Church Militant and Triumphant In this wall there was placed the door of the Oracle giving admission into it through the Sanctuary to shew that the onely way to Heaven is through the Ordinances of divine worship Of the Sanctuary-doors the posts onely were of Olive whereas the doors were made of Firr but here they were both (r) 1 King 6.31 32. of Olive shewing the perfection of the Saints peace with God when they enter Heaven whereas before in their state in this World there are mixtures of infirmity and imperfect peace out reconciliation though fully purchased yet is not fully enjoyed till we come to Heaven The Olive Tree is a known Symbol of peace among the antients Presently upon the abatement of the flood the Dove which Noah sent forth to descry the asswagement of the waters returned as a Messenger of peace with an (Å¿) Gen. 8.11 Olive leaf in her mouth declaring (t) Luke 2.14 peace upon Earth good will towards man So when God was graciously returned to the people of Israel after the Captivity sending Zechary on a missive to the People about the finishing of the Temple the Prophet received a Vision of two (u) Zoch 4.3 Olive-Trees dropping Golden that is clear pure and precious Oyl into the Candlestick of the Sanctuary which by the Angel's interpretation intimated the influences of the (x) Vers 6. Spirit of God upon that glorious work till the top-stone of the Building should be brought forth with shoutings crying (y) Vers 7. Grace Grace unto it The Olive was a Tree dedicated to Pallas the fabled inventresse of Arts and because Oyl is very useful some way or other in all Arts manual which principally flourish in times of peace therefore did they of Old make it the Symbol of peace as (z) Natal Mythol p. 301. some have written Besides it is of admirable and soveraign vertue a great Antidote against poyson and for nothing more excellent then for sodering and closing the lips of green wounds curing the hurts which warr produceth It was likewise of old by reason of the durable nature of the wood of that Tree which by its unctuous matter resisteth putrefaction in a great measure an Emblem of eternity Therefore it is that we read of the Image of some of the Heathen gods to have bin made of this wood by the direction of the Delphian Oracle (a) Herodot l. p. 318. to the people of Epidaurus Pausanias also in his Peragration of (b) Phocica p. 334. lin 27. Edit Francof 1583. Phocis relates a story of the head of a statue made of Olive Tree which the Methymnaeans had taken out of the Sea in a Net and inquiring of the Pythian Oracle whose Deity it held forth were commanded to worship Bacchus under it It was the custome of the more antient Heathens to make the Images of their gods not of Earth or Metals but of wood to note their deities to be causes of fertility and plenty and particularly of the more durable and incorruptible Trees and among the rest of the Root of an Olive Tree as (c) De imag Deor. p. 15. Chartarius notes out of Theophrastus to denote their perpetuity Wherefore the door of the Oracle if we may compare divine Mysteries with these things was made of Olive to signifie the perpetual duration of Heaven and as the Olive is the Emblem of (d) Fabri Agnisti p. 182. peace so it might denote the eternity of our peace with God when once entred into Heaven The Olive-Tree is perpetually green in those Countries where it is a native and besides is exceeding fruitful and the Oyl that is exprest out of its berries is useful (e) Dr. Reyn. on Hos 14. Ser. 5. p. 50. for unction and for Lamps In the first sense it maketh (f) Psal 104.15 the face to shine and becomes the Embleme of peace and joy In the other it notes a supply of divine Light from the glory of God and of the Lamb by which the Saints shall walk in the new Jerusalem for ever As it is fit for food and nourishment it denotes that Christ the (g) Rev. 21.24 green Olive yieldeth the food of eternal Life to the Saints after they are once planted into Him and (h) Rom. 11.17 partake of his fatnesse The doors of the Oracle bearing the resemblance of the Saints entrance into Heaven shews the conquest over the gates of Death and the resurrection of their bodies to glory when they are arrived at this place which is no other (i) Gen. 28.17 then the House of God and the gate of Heaven The Olive and the Oyl issuing from its fruit being of a suppling and healing nature is often taken for the Embleme of (k) Luk. 10.34 compassion and tendernesse noting that through (l) Luk. 1.78 the render mercy of our God it is that the Day-Spring fromon high hath visited us and inlightned us through the Olive gates of Heaven into the possession of our Master's joy The entrance was but one as there is but one only way for the passage of Saints into Heaven and that is through the mediation of Christ who hath the (m) Rev. 3.7 key of David He that openeth and no man shutteth and shutteth and no man openeth The entrance into this glorious place of the Temple was by one door only even as there is but one onely way to Heaven through Christ who is the (n) Joh. 10.9 Door of Life and straight is that Gate Mathew 7.14 But there were two leaves of this entrance which (o) De Tem. p. 64. Ribera applies to Faith and Love for which let that Authour answer The foolish Virgins came not in season and the door was shut Mat. 25.10 To give us warning what timely addresses we should make to the throne of Grace On these Doors were the stately Sculptures of the Cherubims and Palm-Trees the former shewing that Heaven is set open to such only who though in infirmity yet have endeavoured with an Evangelical sincerity to do the Fathers will (p) Mat. 6.10 on Earth as chearfully and willingly as it is done in Heaven by those Holy Angels By the other viz. The Palm-Trees is signified (q) Rev. 3.5 shall He who overcometh shall be Clothed in white Raiment and (r) Vers 21. shall sit down on the Throne of Christ even as He overcame and is set down with the Father in His Throne wherefore the conquering
this Section let the method of our procedure be digested which will fall out commodiously according to four several principal parts of the building wherein these rare Ornaments had their situation Some whereof were in the Oracle others in the Sanctuary some in the Porch and the rest in the Priest's Court. The Excellent things that were sâ—tuate in the Oracle were the Ark the Tables of Stone the Mercy-Seat the Cherubims and as some conceive the Rod of Aaron and the Pot of Manna even as before they were laid up in the adytum or most holy place of Moses his Tabernacle In the first place then we are to begin with the Ark and endeavour to understand and explain what Mystery was held forth by it But here before I speak to the mystical signification of this rare and admimirable Vessel containing the stone Tables of the Decalogue let me not pass over in silence that which was observed by Heathens themselves concerning the Oracle at Jerusalem that it had within it no Image or repraesentation of the divine Majesty which was adored by the Jews In the first place Hecataeus Abderita (x) Joseph p. 1048. c. 8. who flourisht in the 117 Olympiad as recited by (y) Con. Apion l. 1. p. 1049 Josephus saies concerning the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there was no Image nor consecrated Statue or other Donarium on the Walls at all To the same purpose do several others speak whom I shall briefly recite as Diodorus Siculus in the Excerpta of his 40th book where falsly affirming that Moses built the Temple at Jerusalem which is true of the Tabernacle its previous Icon he adds that he shaped no Image or Statue of God since that a humane shape can in no wise agree to him Very memorable are the words of (z) Geogr. l. 16. p. 700. c. Strabo as to this in hand the words in Greek I shall omit Who speaking of Moses goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he declared and taught them that the Egyptians did not conceive aright of God while they likened the Deity to Beasts and Cattel neither the Lybians or Grecians assigning the shape of man to God But that alone was God containing us all with the Earth and Seas which we call Heaven and the World and the nature of all things Will any be so presumptuous and bold that is in his right Wits to essigiate or shape an Image of him like to any thing among us Wherefore rejecting all carved works it behoves us to erect a Temple and holy house befitting such a Majesty without any figure at all Upon this account it is that the Heathens seeing no Image or Statue at all in the Temple could not tell what Deity it was the Jews worshipt The Athenians had an Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God Critias being reproved by Triphon in Lucian for swearing by the Heathen Gods at last swears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by the unknown God at Athens mentioned by (a) Paus Att. p. 1. lin 34 35. Pausanias to have had an Altar at Phalarum a Port of Athens There saies he are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altars of the Gods called Unknown In another place in his Eliacks discoursing at large of the many Altars that were near the Temple of Jupiter at Olympia he mentions one close by the Altar of Jupiter Olympius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar of the unknown Gods Wherefore Plutarch in the life of Crassus professes his want of knowledge to discern what God it was which the Jews did worship The place is worth reciting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Crassus spent many daies in weighing the mony of the Goddesse which is worshipt in the Holy City (b) Plut. in Cras p. 1010. edit H. Step. and assigning a set number of Souldiers to the People and the Rulers afterwards freed them for a sum of mony whereby he lost his credit and was despised by them The first Omen or token to him of bad successe was from this Goddesse Which some take to be Venus others Juno others the first Cause and Nature supplying the beginnings and seeds of all things out of moisture and manifesting the principle of all good things unto Man-kind For as they were going out of the Temple first Crassus the younger stumbled at the Door and then the Elder fell upon him To this Inquiry of Plutarch What the Deity was which was worshipt at Jerusalem the Answer of Triphon to Critias in Lucian's forecited Dialogue may be returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we having found out the God unknown in Athens and worshipping him lift up our hands to heaven and give him thanks that we are made fit to be subject and obedient to so great a Power Some glimmering knowledge of this great God had Socrates attained to and was thereupon scofft at in that scurrilous Comedy of (c) Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Clouds as if he worshipt those Exhalations for which also at last he suffered death Of whom Aelian in his 2d book of various History cap. 13. Plato in a set Apology for his vindication and Diogenes Laertius in his life Plutarch and Apuleius have inlarged While we in the mean while are fully assured by an Apostolical pen that this our God of whom the World was generally ignorant (d) Act. 17.23 24. c. made the World and all things therein being Lord of Heaven and Earth and dwelleth not in Temples made with hands Wherefore no wonder that the Heathens searching after what Deity was worshipped in Judea yet sate down with (e) Phar. lib. 2. v. 590. Lucian declaring the Conquests of Pompey Cappadoces mea signa timent et dedita sacris Incerti Judaea Dei The Cappadocians at my Banners tremble And Jews who at the sacred feasts assemble Of God unknown to us (f) Hist l. 5. p. 622. Lug. Bat. 1640. Tacitus moreover treating of the Warrs of Titus in Judea takes occasion to speak of the Religion of that Country in most things very corruptly but as to our purpose at present expresly thus Judaei mente solâ unumque numen intelligunt Prophanos qui deûm imagines mortalibus materiis in species hominum effingant summum illud aeternum neque mutabile neque interiturum Igitur nulla simulacra urbibus suis nedum templis sunt The Jews worship onely with their Souls and apprehend the Deity to be but one They count such to be profane who do fashion images of the Gods in the shapes of men with perishing matter The most high God they deem eternal unchangeable and immortal wherefore they have no images in their Cities much less in their Temples Diâ—n Cassius shall bring up the reare who in the 36th Book of his History speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They are of a diverie opinion speaking
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
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
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
assigne to each of these some distinct Church-Offices under the Gospel But I shall not loâ—e time and offend the sober with such niceties I know that several of the Ancients as Jerom * Prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymn 3. p. edit Hanov. 1613. Rein. adv Hart. 84. p. 463. Prudentius and others do assign the Deacons Office under the Gospel to the Levites of old I confesse the work of the Gospel-Deacon mentioned by Luke in the first designation of their Office is to †Act. 6.1 2. serve Tables and to look after the daily ministration to the poor as there were among the Levites anciently Treasurers that managed the disbursements of the Temple But of these and other inferiour Officers as Hewers and Drawers though some may conceit a parallel betwixt them and inferiour servants of the Church yet I rather referr them to the Grandeur and Pomp of the ancient Temple which needed many servitors and attendants in respect to the great and arduous imployments of Sacrifices and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and services of that ancient Worship If any shall bring more light into the world concerning these things conformable to Scripture and the dictates of the holy Spirit I shall rejoyce to light my dimm Lamp at their more splendid and radiant Luminaries being desirous in the mean while to be a Door-keeper of the House of God rather then to dwell in the Tents of wickednesse SECT V. The Services of the Temple spiritualized THis Section I shall divide into two Paragraphs according to the preceding History and speak very briefly to each because this would require a large Volume of it self if compleatly and fully handled and therefore I shall but succinctly touch at things in this following method and order 1. Of the several Services and Solemnities according to stated times 2. Of the various Sacrifices with several attendant Rites and Ceremonies As to the first particular the Services may be distinguished into such as were constant without intermission or such as fell out in their several appointed stations and periods The constant Service was that of the Porters in watching at the Temple-gates night and day Blessed is the man saith Wisdom (a) Prov. 8.34 that heareth me watching daily at my gates waiting at the posts of my doors Happy are they that like holy Anna depart not from the Temple (b) Luke 2.37 but serve God with fasting and prayer night and day Such as wait for the consolation of Israel and look for Redemption in Jerusalem shall have their expectations satisfied with the marrow and fatnesse of his House The daily Service of the Temple was the Juge Sacrificium the daily Sacrifice of a Lamb morning and evening Which hinted at the constant and daily approaches of the People of God to the Throne of Grace night and day The Lamb signified Christ (c) Joh 1.29 taking away the sins of the World who is represented in the Revelation-Visions as a (d) Rev. 5.6 12. slain Lamb slain from (e) Rev. 13.8 Tertull. de pudicitiâ— p. 475. Edit Par. Tom. 2. 1566. Heb. 13.20 the foundation of the World in all the Sacrifices of the ancient Patriarchs and of the Jewish Paedagogy To note that all our prayers and addresses to God must be put up in the name of this holy Lamb of God if ever we expect to find acceptation at the door of heaven Tertullian mentions the ingraving on the Cups of the Primitive Christians the figure of a Shepheard carrying a Lamb on his shoulders He that was the Lamb of God was slain that he might rise from the dead an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chief-Shepheard to carry his poor Lambs some in his bosome some on his shoulders to heaven We in our daily Sacrifices must look up to this Lamb as onely able to carry away all the defilement of our prayers and reader us as unspotted before the Father through his mediation The weekly service was on the Sabbath or seventh day and therein the Sacrifices were doubled to set forth a more extraordinary service unto God in the publick Ordinances on that day under the Christian dispensation As for the change of the day from the seventh to the first day of the week it is not my work to handle that controversy here But whoso pleaseth to be setled and confirmed in the truth about this matter may consult that Learned and Judicious Treatise of Mr. Herbert Palmer and Mr. Daniel Cawdry who have given a Supersedeas to other mens labours in that particular where they may receive abundant satisfaction who are capable of rational arguments and clear proofs from Scripture and the practise of all the primitive Churches Besides this Sabbath we are now upon Heb. 4.9 might shadow the eternal Sabbatism of rest which our spiritual Joshua or Jesus will bring his people to at the great day The Monthly service was performed on every New-Moon which might signify the Churches renovation and reformation The Church hath her spots and vicissitudes Eclipses and various Aspects while here below Yet when at the full of her Glory all is but by a borrowed light from Christ the Gospel-Sun she being fair as the Moon Cant. 6.10 and perfect through his comlinesse Ezek. 16.14 Under the Gospel she is clothed (f) Rev. 12.1 with the Sun and hath the Moon all the Jewish festivals under her feet The Annual Festivities follow and none must come to them empty handed but bring Vitulum petulantiae Bovem superbiae Arietem luxuriae Tho. A-kemp par 1. pag. 119. The Calfe of Petulancy the Oxe of Pride the Ram of Luxury First The Passeover which signified God's passing us over for the sake of Christ and bringing us out of spiritual Egypt Christ (g) 1 Cor. 5.7 Cloppenb p. 142. 144. our Passeover being sacrificed for us For as it was in the Paschal Lamb so in Christ was it verified a bone of his was not broken As the Paschal Lamb was slain in the Evening so Christ died in the Evening (h) Joh. 19.36 (i) Mat. 27.46 about the ninth hour of the day If we divide the day of (k) Joh. 11.9 twelve hours according to the computation of those times they being unequal houres according to the various length of daies throughout the year into four parts then our Lord's death falling out about the ninth hour of the day his passion was finished about the end of three fourths or in the Evening answering about Easter in that year when as the Sun was in a vernal signe past the Equinoxe to our Afternoon between three and four of the clock as we terme it Furthermore according to the Rabbinical account of the World's duration for the space of 6000 years whereof I have given a hint before Our Lord dying in the 4000th year of the World by the computation of Bishop Vsher and other exact Computators as he finished his life by dying for sinners in the end of
conceives some Typical hint of the Lord Jesus to have bin involved in the very name and accordingly expounds it of the apparition of (c) 1 Tim. 3.16 God manifest in the flesh viz. of our blessed Saviour who was born conversed very frequently and at last suffered in this tract of mountains known of old by the name of the Land of Moriah or of Vision In this particular ridge being the mount it self precisely whereon the Temple stood some (d) Breidenbachius have blessed themselves with a conceit that good Jacob saw in his dream the ladder reaching up to heaven and moreover that he called it Bethel by an Historical prolepsis whereas it is certain the good Patriarch was then passing on in a journey at a good distance from this place toward Syria But the true place of the sacrifice of Abraham indeed was here being frequently called in Scripture by the name of mount Zion especially in the writings of the Prophets where by a Synecdoche the name of one little hill is given and ascribed to all the mountaines thereabout and so Moriah in a more laxe acceptation of Zion is frequently termed by that name whereas in a more strict sense Zion was properly the name only of the neighbouring mount whereupon King David dwelt whose entertainment of the Ark within the verge of his own house hath caused this denomination to be given to all the sacred places thereabouts where the Ark of Gods presence was afterward seated The constant residence whereof by the appointment of God and the care of Solomon was upon the hill strictly so called of Moriah within the walls of the City Jerusalem where it was encompassed with a beautiful Temple instead of the Mosaical Curtains The glorious Majesty of heaven chose a mountain rather then a valley for the habitation of his holinesse thereby giving us to understand the excelsity and dignity of the Gospel-Church in a figure which was of old prophesied of to be (e) Isa 2.2 Mic. 4.1 Dan. 2.44 exalted over all the Mountains and Kingdoms of the Earth It was set upon a lofty mountain to shadow forth the visibility of the Evangelical Church in all ages to such as have spiritual eyes to discern it (f) Mat. 5.14 For a City that is set on a hill cannot be hid Besides as buildings which are fixed upon mountains enjoy a more pure and defaecated aire therefore several of the antients have accounted such places as most proper for those persons who study and consult their health more then their profit In particular (a) In Geoponic p. 31. Bas 80.15.38 Didymus hath these words in his advice to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoveth to build your houses on the highest places For such are most commodious both for health and prospect (b) De re Rust Lib. 1. Tit. 8. Palladius also gives counsel thus Ipsius Pratorii situs sit loco aliquatenus erectiore sicciore quà m catera propter injuriam fundamentorum ut laeto fruatur aspectu The situation of the Mansion it self let it be in a place more lofty and dry than of the others to prevent injuries to the foundations and that you may enjoy a refreshing prospect Lastly (c) L. 1. C. 4. Vitruvius saies Primum electio loci saluberrimi is autem erit excelsus First of all ye must design the most wholesome place for your dwelling even such as is higher than Ordinary In like manner the wholesome and healthful situation of the Temple of old did decypher and mark out to us that the health of our souls is then most prudently consulted when we live in such places where we may suck-in the sweet aire of the Gospel-Ordinances in the assemblies of Zion For as much also as the mountains in their stately and elevated position are neerer to the Starrs than ordinary Champion plaines or depressed vallies we may thence conceive that the noble exaltation of this place where the Temple stood might denote the Churches vicinity to heaven whither all its fervent devotions must be directed It being observable in Scripture that the usual seats of divine worship were constituted in such places as were very high shadowing forth the heavenlinesse which is required in the minds of divine worshippers Besides as it was usuall of old to build their fenced Cities and Castles upon hills that were precipicious and most inaccessible So it was Gods good pleasure that the Temple of his presence should have the like secure situation to note the impregnablenesse of the Church which is set upon (d) Psal 2.6 mount Zion Furthermore It is recorded in the sacred Volumes to have bin built upon the threshing-floor of Araunah or Ornan the Iebusite to manifest saith (e) P. 58. Ribera that in time to come the Gentiles should be admitted into consoederation with the Jews in divine worship not unlike to what (f) Vol. 1. pag. 125. Jerom had before observed in his letter written as Erasmus conceives in the name of Paula and Eustochium to Marcella in these words Angelus c. in Orne Jebusaorum regis areâ Templum Domini designavit jam tunc significans Ecclesiam Christi non in Israel sed in gentibus consurgentem The Angel c. designed the Temple of the Lord to be in the threshing-floor of Orne the King of the Jebusites even then signifying the Church of Christ arising not in Israel but among the Gentiles Further the Temple was built on a mountain to note its perennity and duration of the Church They that trust in the Lord shall be as mount Zion which cannot be removed but abideth for ever Psal 125.1 He also that doth the will of God is promised to abide for ever 1 Joh. 2.17 Finally it was built in a mountain possibly to set out the glory of heaven it self even as our Saviour represented the radiancy of heaven to some of his Apostles when he was transfigured before them in the exceeding high mountain as is generally conceived of Tabor His glorious ascension also into heaven took its rise from the mountain of Olives Concerning the Builder of the Temple King Solomon SOlomon the most Famous and Peaceable King of Israel was (a) 1 Chron. 17.12 appointed by God to erect this Royal Structure who as to his name disposition and reign for the grand serenity of his times was a pregnant Type of the Prince of peace Who being entred upon his Government made Zadok (b) 1 King 2.35 High Priest in the Room of Abiathar The name of Solomon signifies peaceableness the name of Zadok righteousnesse even as Christ was a Priest after the Order of Melchizedeck being Clothed with Royal Righteousnesse and styled also by Isaiah the Prince of peace Isai 9.6 hinting to us that at the entrance of Christ our Lord into his Royal Dignity and glorious work of framing his Gospel-Church that (c) Psal 85.10 righteousnesse and peace kissed then each other that truth should