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
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
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
Peter's words in such a sense as may hint to us a large intire stone that lyes flat at the botome and extends to all the four corners bearing and underpropping the whole building both in the middle and all the four Angles thereof which noble and stately stone being indued with admirable strength by reason of the greatnesse and immensity of its body to undergo the burden imposed upon it we cannot apply and resemble it in a spiritual sense to any thing better than to the infinite strength of the merits of Jesus Christ our Lord on whose almighty shoulders there is laid help sufficient for our faith to lean on to support and preserve us from sinking under the direful weight of our sins into the crude raw indigested and boggy ground of our polluted righteousnesse when oppressed by the impetuous storms of temptation and when mourning under the ponderous pressure of Gods wrath righteously imposed upon the backs of sinners Hence is it that they who believe shall not need to make haste away from it as men do from boggy grounds as the noble Prophet expresseth it in the forecited place seeing it's firme ground wherein the Angular stone of our help and salvation is laid The [c] Isa 9.6 government resteth on the shoulders of an omnipotent Atlas supporting Heaven and Earth from falling under the leaden talents of divine wrath and justice So that the foundation of our spiritual house is not laid in the sandy desert of our impotent and lubricous natures or in the soft and shaking bogs of our filthy works but the help and stresse of our happinesse is settled upon One who is mighty to save For behold a hand of grace and mercy descending from heaven and fixing a most sure foundation on which our souls may find a safe and secure repose from all their fluctuations and disquietments Now for as much as the Apostles of Christ are termed also [d] Eph. 2.20 Rev. 21.14 foundations of the Church Nay seeing that even the Church it self is said to be [e] 1 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and ground of truth we are to understand the former [f] Noyes Temple meas p. 31. of a doctrinal foundation the Apostles having bin such as did edifie and build up the Church upon the head-stone of the corner So Paul speaks of himself who like a wise master-builder had laid his Corinthians upon Christ as the (a) 1 Cor. 3.10 foundation of their faith By the latter concerning the Church we are to understand the promulgation and conservation of that truth once delivered unto it by our Lord himself and his holy Apostles inviolable and indelible to the day of Christ throughout all generations But of this possibly I may speak more fully in another place of this Treatise Wherefore to conclude this present paragraph about the corner-stone let us also remember that as this stone hath respect unto both sides of the building so it may fairely represent that sacred function and office of our Lord in knitting and uniting both Jews and Gentiles in one Temple of his mystical body Ideo etiam (b) De cessat legal p. 153. saith our famous Grostest sometime Bishop of Lincolne utriusque testamenta sacrificia peregit Christus ut in se angulari lapide continuaret duos parietes aedificii culturae Domini Therefore did Christ also performe the sacrifices of both testaments that he might joyn together the two walls of Gods worship in himself being the corner-stone That so he might become the foundation (c) Jud. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the salvation common both to Jews and Gentiles For through him (d) Eph. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith holy Paul we both that is of the stock of the Jews and of the gentile race have an accesse by one Spirit unto the Father Others there be who interpret this cementing or uniting of the corner-stone to be understood in respect to Saints and Angels Seeing the Father is related by the same Apostle (e) Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together unto a head all things both in the heavens that is Angels and Saints triumphant and also such as are upon the Earth that is Saints militant in Christ the head stone of the corner 6. In the sixth and last place he is termed (f) 1 Pet. 2.4 a living stone ¶ 6. To which purpose we may observe that such stones which still remain in their native place within the Quarry not yet dugg up or removed out of their natural situation are by the antients whether Poets Orators or Philosophers called living stones At present one shall suffice for all it being a thing commonly noted in the poems of the (g) Virgil. Aen. lib. 1. v. 167. Mantuan muse which describing the seats of the Nymphs in a rock upon the African shore sings thus Intus aqua dulces vivoque sedilia saxo Nympharum domus c. Where waters sweet with gentle murmurs slide The Nymphs on seats of living-stones abide Whereas on the other side stones hewn out of the Quarry and translated into stately Fabricks do moulder away by the forcible impressions of stormy weather and impetuous windes and may be styled dead stones though it be an unusual and harsh expression when those that remain in their native seats decay not but are rather increased and augmented and in some sort said to grow The common determination is that these subterraneous bodies are inlarged in their quantity by the petrification of adjacent matter (h) Cont. Cardan Exerc. 108.9.4 Scaliger holds that they are increased by certain exhalations that sweat out of the stones themselves like as gummes out of trees which by the astringent and indurating quality of cold do admit of concretion in their exterior parts and so augment their quantities The acute (i) Principo Philosoph p. 231. Amsteled 1644. quarto Renatus Desâ—cartes differs from the former teaching that there are many sharp spirits volatile salts Oily exhalations and vapors of a Mercurial nature that ascend out of the bowels of the Earth towards its surface which according to various and different mixtures cleave together when the more lubricous fluid and aëreal parts are evaporated and flown away producing such various sorts of stones both common and precious in the upper parts of the Earth The last that I shall mention is the opinion of our Country-man (a) De orig font p. 233. Lond. 1605. 8â— Lydiat who conceives upon many probable grounds that there are great subterraneous fires actually burning in the bowels of the Earth from which there ascend great quantities of spirits and manifold vapours differing in moysture or driness according to the inflamed matter beneath The moyster parts of such exhalations are resolved into water near the surface of the earth by reason of the cold aire condensing these vapors into drops as is ordinarily seen in the art of destillation which are the
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
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
Saints are remembred to be (ſ) Rev. 7.9 before the Throne and before the Lamb clothed with white Robes and Palms in their hands in that new and Heavenly Jerusalem where there is an (t) Heb. 12.22 23. innumerable Company of Angels and the Spirits of just men made perfect The Vaile The Vaile comes now to be considered in this its due and proper place In that it did distinguish and separate the Oracle from the Sanctuary It signified the portion or number of the Saints Militant serving God in the Sanctuary-worship without the Vaile in the Ordinances of the Gospel not being yet received into Heaven who while they are at (u) 2 Cor. 5.6 7. home in the body are absent from the Lord walking by Faith and not by sight or open vision of the glory in Heaven Into which we are to passe by a (x) Heb. 10.20 new and living way which he hath consecrated for us through the Vaile that is to say his flesh So that as there was no passing of old in to the Holy of Holyes but through the Vaile So there is no passage for us into Heaven but by Jesus Christ who is ascended with his assumed flesh into that Holy of Holyes making way for all his members shewing that till we follow the Captain of our salvation through sufferings and the death of our flesh we are kept off from communion with the Saints in glory As the Oracle is the Heaven of glory the habitation of Saints and Angels So The Vaile is to shadow forth the inferior Heavens So Porphyr de antr Nymph p. 116. which as Vaile or (y) Heb. 1.12 Dickins Delph ex Varrone p. 119. Vesture shalt thou fold them up There be who taking the Sanctuary to signifie the Jewish worship and the Oracle to note the Heaven of Gospel-Ordinances and further considering the Veile as hindring our passage into and our beholding of the Oracle apply this Veile as a (z) Rivet in Exod. cap. 27. p. 1129. type of the distinction betwixt Jews and Gentiles which separation as a (a) Eph. 2.14 partition wall the death of Christ hath taken away Though others more probably apply it to the outward wall of the Temple that kept off the Gentiles from coming into that Court where the Jews did worship Whereof more anon in its proper order The contexture of the Vaile we read to be (b) Exod. 20.31 of blew and purple scarlet and fine twined linnen of cunning work and imbroidered with Cherubims The manner of the work was this that one of the 4 suppose the fine twined threds of linnen made the warp or stamen the other 3 made the woof or subiegmen and were by curious Art framed into figured work of Cherubims as it is common in our daies in all sorts of weaving to expresse many sorts of Beasts Birds Men or Flowers most lively in their Works Ribera following Josephus (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 454. lin 29. Edit Par. 1552. Turneb gr Philo Judaeus our Country man Bede and others of the antients expound them in their discourse about the (d) Lib. 1. c. 21. Edit 8o. Antwerp 1598. Temple p. 63. in these words The blew because it resembles Heaven in its colour signifies that the Life of the Faithful should be Heavenly not Earthly such as is the Life of unbelievers and full of the desires of the highest good which Faith manifests The Scarlet because it imitates fire signifies the ardor of Charity and ought to be twice dyed than not onely God may be loved but also our Brethren The Purple which is stained with blood of the Tyrian Shell-fish notes the imitation of Christs sufferings and patience in Labours and carrying the Crosse as Bede saith C. 15. The fined twined linnen as the same Author hath it in the same place because it grows out of the Earth with a green stalk and is prepared by the great labour of Artists in such manner that losing its natural colour it is reduced to whiteness doth fitly insinuate the Chastisement of our flesh which is to be exercised by works of Repentance and to be thereby tamed that it may become white and clean Cherubims are woven in the Velle that we may study to imitate the life of Angels as was said before and that we should constantly make use of a great deal of knowledge as Bede speaketh in the good works which we performe For Cherubims signifie multitude of knowledge alwayes looking towards the divine Oracles and governing our walkings by beholding of them lest perhaps we should err from the path of vertue Others there are who taking the Veile to signifie the body of Christ apply the purple to the blood of the Virgin the elegant weaving to the working of the holy Spirit which did frame that excellent variety of his blessed members But these and the like though some saith the judicious Rivet in the forecited place do wonderfully please themselves thereat are idle fancies and little to the purpose For they that would in these things be wise above what is written are plain fools However I thought good to mention them to excite sober spirits to a more full inquisition if any Mystery should be concluded under them Possibly the glorious Embroidery of this curious Veile might signifie the diverse heavenly graces wherewith our Lord was beautified without measure The Cherubims that were woven in it might possibly note the service and ready attendance of these blessed Spirits who divers times (e) Joh. 1.51 Mat. 4.11 Mar. 1.13 Luk. 22.43 Ministred to him in the daies of his flesh At the time of his blessed Passion this (f) Mat. 27.51 Mar. 15.38 Luk. 23.35 Veile was rent in twain from the top to the bottome a sight no doubt exceeding strange and terrible to the Priests that entred into the Sanctuary seeing it was no lesse then a miraculous prodigy attending his death So that as the Veile was rent it signified the rending his blessed body upon the Crosse his flesh being signifyed by it that so his holy and spotlesse soul after the giving up of his Spirit to the Father might enter into Paradise As this Veil did hide the entrance into the Sanctuary So it signified that all things were then covered with shadows and that the Jewish Nation was separated from other people according to the usual and common apprehension It s being rent by the power of heaven at his death did signify that Jesus our true High-Priest was then entring into heaven as to his Soul and was about to enter with both Soul Body as he did a little after from Mount Olivet For as the Jewish High-Priest did enter once a year with the blood of slain Beasts into this most holy place So Christ by the vertue of his own blood and the merit of his passion did enter once for all into the sacred heavens causing all the ancient shadows to cease (g) Cloppenb p. 137. and to be rent
in sunder and making way for all Nations to become one people to the Father So that the rending of this Veil noted the removal of blindnesse from the hearts and eyes of such as receive him by true Faith and the way to heaven was then laid open for us to follow him into the Holy of Holies whither our (h) Heb. 6.20 Forerunner is entred for us even Jesus made an High-Priest for ever after the order of Melchizedek In the next place I come to speak somewhat of the excellent Ornaments of the insides of the Oracle The Walls were lined with (i) 1 King 6.16 Cedar boards (k) ver 18. carved with Knops and open flowers (l) ver 29. Cherubims and Palm-trees and all overlaid with (m) ver 20. Gold Now although one (n) 2 Chr. 3.6 verse may be applyed to the whole House yet may it more especially be understood of this most Holy place which doubtlesse had the choisest and richest Ornaments in this point as we see it had in others by expresse terms Unto which the Jewish History doth fully consent as is before spoken in the second Chapter The Floor also of this house and the Cieling were lined with (o) 1 King 6.15 16. ver 30. Cedar and covered with Plates of (p) 2 Chr. 3.8 Gold and the Gold was the Gold of Parvaim that is of the Island Taprobane or Ceilan an Island of the East-Indies lying between 5 and 10 degrees of North latitude as the (q) In Phaleg lib. 2. c. 27. and Canaan lib. 1. c. 46. learned Bochartus hath endevoured to prove Seeing then the Oracle did decipher the glorious heaven the manifestative place of the divine Majesty to Angels and Saints glorified Therefore in a word because I have treated largely of the Materials themselvs when I spake of the Sanctuary The Cedar which is odoriferous and imputrible may set forth the incorruptible state of Saints and the perpetuity of heavenly glory and the never-fading fragrancy of all their Graces which shall then adorn their blessed Souls The Gold the refulgency and shining radiancy of their bodies which shall be like the (r) Mat. 13.43 Sun nay like to (Å¿) Phil. 3.21 Christ's most glorious body The various Sculptures of Cherubims Palm-Trees and open-flowers the Communion that Saints shall hold with the blessed Angels the Victory wherewith they shall be crowned and the constant flowring youth of Glory which shall never wax old but alwaies be in a florid and beautiful state The various precious stones the variety of Joyes wherewith the life eternal of Saints shall be for ever imbelished Whereas the Materials are the same with those in the Sanctuary we may note that the excellencies of Saints in Glory are but the full-blown flowers of the buds of Grace shewing that Grace is Glory begun and Glory is Grace perfected That Heaven doth not change a Saint quoad speciem in respect to his condition but quoad gradum onely advance him to a state of greater perfection in the same kind which shall never have end When once our hopes shall be set ashoar in heaven we shall satiate ourselvs with the river of Life and drink in of the Vision of his face when we (t) Ps 17.18 shall awake in his likeness In (u) Ps 16.11 whose presence is fulnesse of Joy and at whose right hand are pleasures for evermore That we may come to a conclusion of our discourse about this glorious Oracle Inasmuch as we have with submission to the learned probably conjectured that there was no light intromitted into this sacred place from without it may hold out to us that when the Elements shall be melted with fervent heat when the heavens being waxed old like a Garment shall be rolled up like a Scroul and laid aside the new Jerusalem shall have no (x) Rev. 21.23 need of the Sun or the Moon to shine in it for the Glory of God shall lighten it and the Lamb shall be the light thereof So that there shall be no night there no need of a candle or of the radiant lamp of the natural heavens For (y) Rev. 22.5 the Lord God shall give them light and they shall reigne for ever and ever Of the Side-Chambers There were built round about the Temple 3 stories of Chambers besides (z) 2 Chr. 3. upper Rooms likewise over the Oracle which were doubtlesse for the grand Ornament of the building and had their several uses although the holy Spirit hath not expresly mentioned the services that they were designed to though it be very probable that since the Priests and Levites are reported to have brought from the City of David the Tabernacle and all the holy Vessels that were in it * 2 Chr. 5.5 such Utensils not being used by Solomon they might be laid up here Most absurd is the fancy of some Popish Writers who compare them to the three degrees of Chastity in Married Persons Widows and Virgins others of them to the three estates 1. of those that chastly use the conjugal band 2dly of Prelates and Doctors of the Church thirdly of those who addict themselvs to a contemplative life as Monks and Hermits The very mention of these things is a sufficient refutation before sober persons If there were any Mystery in these appendant Rooms which we may consider as subservient to the great Type of the Temple let us have leave to reflect a little upon our Saviour's Allusion which possibly he made to these Chambers when he comforted his disciples with this that in (a) Joh. 14.2 his Fathers House there were many Mansions if it were not so he would have told them assuring them that he went before them to heaven to prepare a place for them By which we are to understand the Mansions of Glory in that (b) 2 Cor. 5.1 building of God an house not made with hands eternall in the heavens so that when this bodily or earthly Mansion of our bodies wherein our Souls are now contained shall be dissolved we shall hereafter rise together and fit together in (c) Eph. 2.6 heavenly places in Christ Jesus Inasmuch also as we have observed these Chambers to be repositories for all the Vessels and Utensils of Moses his Tabernacle we may thence learn that the contemplation of Saints in heaven shall be greatly refresht about the manner of worship through which they passed in the Wildernesse unto Canaan and that the Graces therein exercised shall be the measure of their rewards For their (d) Rev. 14.13 works shall follow them to Heaven and they shall all be perfected and compleated in the fruition and vision of God SECT II. Concerning the Mysteries of the Courts and Buildings round about the Temple IN the Historical discourse we find but two Courts encompassing the Temple in the daies of King Solomon The first or nearest to the Tectum or covered-building treated of in the foregoing Section was called
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
they knew not what it was So Moses told them afterward He fed thee with Manna which thou knewest not neither thy Fathers c. and vers 16. He fed thee in the Wildernesse with Manna which thy Fathers knew not There be that have mentioned a fourth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum as a gift of God Joh. 4.10 On all these accounts Christ answers to Manna For as that was given out by portion so to every one is given Grace (a) Eph. 4.7 according to the measure of the gift of Christ As that was prepared and (b) Neh. 9.20 given by God so 't is the Father saith our Lord that (c) Joh. 6.32 giveth us the true bread from Heaven Lastly As the Israelites knew not Manna to be the bread which God had (d) Exood 16.12 promised to give So neither did the Jews in our Lord's time know him whom the Father had (e) Joh. 6.27 sealed and sent For they (f) Ver. 41.42 murmured at him because he said I am the bread that came down from Heaven and they said Is not this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from Heaven Secondly As to the Quantity or bigness of each grain of Manna (a) Exod. 16.14.6.31 Behold upon the face of the Wilderness there lay a small round thing as small as the hoar-frost on the ground and it was like (b) Numb 11.7 Coriander-seed which some have translated by Mustard-seed but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lxx doth confirm our Translation However in its being compared to congealed drops of dew and Coriander-seed we see how small and contemptible a thing it was to the outward eye So was Christ despised of the world and rejected of (c) Isa 53.3 men Thirdly The Figure or outward shape of Manna was round as we read in that verse of Exod. 16. Whereby some would have the perfection of Christ to be set forth by that capacious Figure But 't is not good to fetch bloud out of Types by too much squeezing Fourthly The colour of Manna It was like Coriander-seed for its littleness and (d) Exod. 16.31 white the colour thereof being as the (e) Numb 11.7 colour of Bdellium The seed of that Coriander which grows with us when ripe is of a whitish colour tending to yellow Some report that its colour is not white to wit of such as grows in the Eastern parts of the world and therefore (f) In veec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnine citing a Rabbi conceives that the Text must be thus pointed and paraphraz'd It was like Coriander-seed that is for its littleness and roundness and it was white not that it was like to Coriander for colour For its colour was as Bdellium Some out of (g) l. 12. c. 9. Pliny expound this Bdellium to be the gum of an Arabian tree But its plain by him that the tree and the gum was black but transparent being of a dark-red turning to (h) Wicked Antedotarm p. 371. Edit 1642. black and so cannot be the thing this Manna is compared to Others because the Lxx. do translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceit it to have been of the colour of Crystal transparently white But others will have it to be a Pearl-Margarite white and round such as we sometimes find in shell-fish To which purpose there is a story related by a Jew in his (i) Benjamin Itinerar pag 105. Itinerary that on the 24 of Nisan they take rain when falling upon the waters and shut it up in a vessel and let it down to the bottom of the Sea then about the middle of the moneth Tizri they let down men with ropes and bring up the vessel and finding little creeping creatures in it they cut them open take out this Pearl which they call Bdellium It seems by the coasting of his journies that this place was not far from Ormuz near the mouth of the Persian gulf It was a Town on the Arabian or west side of that gulf (k) Purch Pilg. part 1. pag. 237. more North then the Island Baharem Although its more then probable that the foresaid story is corrupt yet * Polon Polyhist cap. 56. p. 432. ed Lug. Bat. 1646. there was a sort of shell-fish taken up thereabouts wherein they found these Pearls and call'd them by the name of Bdellium and that which is remarkable that the next place in the Jews Itinerary * Ammian Marcellus pag. 172. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Havilah (a) Gen. 2.12 the place where as Moses tells us was found the Bdellium and the Onyx stone From all which we learn that the grains of Manna were round some what transparent and (b) Barthol de luce animal p. 132. white To apply it briefly to Christ Whiteness of old was the Emblem of innocency sincerity and beauty Innocency and therefore there runs a promise that when God pardons his people (c) Isa 1.18 their sins shall be as white as snow so the Saints that are made Priests unto God are resembled in their glorified estate to be habited like the Priests of old in (d) Rev. 7.13.19 18. white sinnen Sincerity and Integrity and therefore the Judges of old rode upon (e) Judg. 5.10 white Asses And in the Vision of Daniel the Ancient of Dayes coming to judgment is represented with a garment as (f) Dan. 7.9 Rev. 20.11 white as snow haâ—ing a white Throne set for him For Beauty the mixture of white is a great Ingredient of beauties Panegyrick My Beloved saith the Spouse is (g) Cant. 5.10 white in the first place and also ruddy And the other side the Bridegroom commends his Spouse to be (h) Cant. 6. 1 Pet. 2.22 fair as the Moon In all which respects Christ is the chiefest among ten Thousand * an unspotted Lamb Innocency and Purity being fully in him Fifthly As to the taste of Manna it was like (i) Exod. 16.31 wafers made with honey and like fresh oyl Which Ainsworth conceits to be thus understood that when it was fresh gathered and uncooked it tasted like sweet Wafers but when baked or otherwise prepared it tasted like oyl For its pleasant and most delicious sweetness (k) Numb 11.8 Nonnus in his Paraphrastical Version of John calls it the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Honey dropping snow In another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous hony-flowing Manna and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of Heaven or as the Psalmist Angels food Whatever Manna was to the Israelites sure we are nothing so sweet and pleasant to a gracious soul as the (a) Cant. 1.2 kisses of Christs mouth for his love is better then wine O taste and see sayes the Psalmist that the (b) Joh. 34.8 Lord is good His mouth is most (c) Cant. 5.16 sweet yea he
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
cover and seems to be a Golden Vessel that was laid as a covering on the top of the Bread whereas Arias hath turned it by Medius Calamus it is in favour of the Jewish relations mentioned by Ainsworth at large out of the Rabbies on that place and Dr. Lightfoot p. 83. of his second Temple as if they had bin golden Canes slit in the midst and laid between each Cake to preserve them from touching each other and thereby contracting any mustiness This word in Numb 4.7 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover withall which Buxtorf sayes when used with things that are dry signifies obtegere obducere to cover or overwhelm for what liquid thing was there here for any effusion or libation and therefore he translates them Scutellas tegminis the covering dishes The last terme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pure and clean and thence some have translated them Scopulae as if they were brushes but were such made of gold The Septuagint in Exod 37.16 Numb 4.7 and Jer. 52.19 translate this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we in that last place of the Prophet by Cups They are called by that name in the Hebrew from purity 1. Conserving or keeping pure or clean as the covers of Goblets or great Cups are therefore laid to keep the inside of the Vessel pure and clean or the liquor or any other matter within from dust So then the two first are the Vessels that stand underneath the bread and the incense the two last the covers on the top of each So that on the top of the Covering Vessel that was whelmed or laid upon the bread stood the Spoon as we call it or the container of the Incense with its Cover or Bowl as we translate it to preserve it from dust or any thing falling into it all the week long till it was taken up and offered to the Lord by fire at that time as is conceived when the bread was taken off Now because that Incense doth as it were melt in the fire Lev. 24.7 therefore possibly might the 70 call these Vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common terms for receivers of liquids and that which we Numb 4.7 render to cover withall they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which libation or powring out is used So much then for what was omitted formerly in the Historical part I shall now descend to the signification thereof As for the Tables themselvs their Rings Crowns Staves matter or outward form I shall leave as niceties for others to pry into that please Taking them to be all but attendants and accessaries of what was the principal thing viz. the Bread upon it and Incense The number of the Tables were 10 being increased in Solomon's daies We read in Scripture of the (a) Psal 105.16 staff and stay of bread as on which man's temporal life doth lean it being the (c) Psal 104.15 strengthner of his heart It is the principal of all food (b) Isa 3.1 and therefore all our refreshments are prayed for under that name in our Lord's prayer But (d) Mat. 4.4 man doth not live by Bread alone but by every Word that proceedeth out of the mouth of God Therefore was this part of the whole Masse of the Corn of Israel presented before the Lord as an homage-testimony unto God that the Harvest was blessed by God and that he giveth (e) Hos 2.9 his Corn to his people in the season thereof We see here that God's Majesty was pleased by this shadow to hint forth his Commission with his Inheritance The people of God do enjoy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellowship with him they are entertained by God who spreads their Tables who (f) Isa 55.10 sendeth his Rain from Heaven that the Earth may give Seed to the Sower and Bread to the Eater The Word of God is often compared to bread in Scripture for the nourishment which Souls receive by it The famine of Bread for the body is not so sore a punishment as that (g) Amos 8.11 Mat. 16.12 of the hearing the Word of the Lord. Our blessed Saviour admonishing his Disciples to beware of the leavened Bread of the Pharisees expounds it of their corrupt Doctrine that was unsound food for souls for such as attended to them (h) Isa 55.2 laid out their mony for that which was not true Bread The Sanctuary signified the Church of God as hath bin declared wherein the Priests were to set forth bread every Sabbath-day to shew that on that day the bread of life the Doctrine of the Gospel should be administred to the people of God by such as are able Ministers of the New Testament workmen that need not be ashamed rightly dividing the (i) 2 Tim. 2.15 word of truth and as the bread set on the Table that day did continue all the week there so we ought all the week long to live upon the spiritual food of the Sabbath Now as the Incense-Altar signified prayer and the Candlestick the light of a shining Minister to illuminate the understanding in all things that accompany salvation of which more by and by So the Table of Shew-bread signified the feeding Doctrines the former concerns the head the other the heart To shew that Ministers are not onely to set up Candlesticks in their Congregations and to prepare the Lamps of knowledge but to administer the solid food of soul-saving and soul nourishing Doctrines The Manna within the Vail was the Type of Christ Essentiall This Bread on the Table without the Vail of Christ Doctrinall or Christ explained opened and applyed to the hearts of all hungry souls that come with a heavenly appetite to the feast of the Gospel Ribera p. 130. To let passe the conceit of Ribera that this bread noted Charity as the Papists are alwayes harping on that string tuning and straining all places possibly they can to that lesson which is most excellent and melodious in it self but when played upon to the tune of merit such persons do transgress for a (k) Prov. 28.11 Luk. 14.15 piece of bread that it may fall into their Basket like crafty Gibeonites that insnare the Israel of God with such leavened Doctrines I will not say neither that this did signifie eating bread in the Kingdom of God that place being only one by spiritual accommodation of the present bread that he was eating at a Pharisees House as our Lord was alwayes ready in a most heavenly way to apply every present providence to some spiritual benefit and improvement Though its certain that they shall be blessed that come to that Table of glory which Christ shall spread in Heaven where shall be no fastidium no glutting Satiety the Table there shall never be uncovered At his right hand are pleasures that excel for evermore Yet I cannot say this was a Type of it but rather of the food of the Church here before we
me The (g) Hos 14.2 Calves of our lips may be given to God By him i. e. Christ let us offer the (h) Heb. 13.15 Sacrifice of prayse continually i. e. the fruit of our lips giving thanks to his name Such are the free-will-offerings of holy Davids mouth breathing toward Heaven Alms-deeds and giving to the indigencies of the poor Saints is another (k) Heb. 13.16 Sacrifice wherewith God is well pleased The most famous of all is Martyrdom and therefore * See his Life Cyprian at his suffering calls himself a Sacrifice So the Martyrs Souls say under the Altar even as the blood of the Sacrifice was of old powred out at the foot of the Altar and the blood is said to be the life or soul of the Creature therefore is that elegant allusion mentioned of the Martyrs (i) Psal 119.108 whoâ—e blood was powred out for the Testimony of Christ Their souls are said to lie under the Altar crying how long c. and Paul sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be offered up upon the account of your Faith (k) Heb. 13.16 But so much as to the Altar briefly The Brazen-Sea Another rare and admirable Vessel call'd a Sea for its greatness stood in this Court of the Priests the end of it was for the Priests to wash in or else in the water drawn out by Cocks or Syphons into lesse Vessels before they did go about their services Which way soever it noted the purity and cleanness of their persons who were to officiate in sacred services to which possibly David might allude when he said Ps 16.6 He would wash his hands in innocency and so would he compass the Altar of God Oh how ought they to prepare even after the preparation of the Sanctuary that draw nigh to God They were to wash their hands and their feet in this water of the Mosaicall Laver. Their hands for working and service their feet for walking Ministers must walk cleanly as well as teach Heb. 10.23 Holy things are not to be toucght in unholy manner besides * p. 146. Ribera would have it to shadow one of their invented Sacraments viz. repentance and penitent teares others the blood of Christ as Mr. Cotton upon the Revelations on the 2d Viall p. 18.1643 Seeing Christ hath washed us in his blood Rev. 1.6 and made us Priests unto his Father It was made of the Looking-glasses of women i.e. of the polished Brasse Exod. 38.8 which they used for the reflection of their faces as the manner was of old so that the Priests might look into it and when they washt their faces discern whether the spots were fully cleansed But as to this of Solomon's when there was more plenty of Brasse we do not read of any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for this end But surely it was made of (a) 1 King 7.45 bright polisht Brasse in a larger form and greater beauty then that of Moses I shall adhere to holy Paul's allusion when he compares washings to the Laver of regeneration and the renewing of the spirit which purgeth our conscience from dead works as in Baptism Tit. 3.5 'T is the answer of a good conscience 1 Pet. 3.21 setting its seal within to the outward washing Therefore was it placed in the Court noting admission before we enter the Sanctuary to sit at the Table to eat of the feast of fat things in the Mountain of the House of the Lord. Rev. 4.6 We read of a Sea of Glasse like Crystal standing before the Throne it being an allusion to the Sea of Solomon made of bright polished Brasse then used to reflect the face in the Text looking back on that of Moses and Solomon We read it was mingled with fire Rev. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mixed or tempered together into that form by fire for the materiall was of Brasse but brought into that shape by the use of fire But because the phrase is somewhat uncouth in the Greek to hold out the way of its artificial Composition seeing the Sea did note Baptism there is added fire possibly to reflect upon the baptism of fire as well as of water Mat. 3.11 which must be joyned together to make Saints pure When Christ doth it he baptizes with the Holy Ghost and fire Under this great Vessel stood twelve Oxen to support it which some apprehend to be meant of the (a) Ribera p. 149. Potter in 666. p. 41. Sheringham in Jona p. 49. twelve Apostles who first of all carried the Doctrine of regeneration and of Baptism in the name of the infinite Trinity throughout the whole World upon this account because the Apostle Paul compares the Ministers to Oxen. But it may seem the Apostle doth for their industry and laboriousness compare them to Oxen arguing à Minori out of the Judicial Law of Moses Doth God take care of Oxen that tread out the Bread-Corn how much more then of those that tread out the Corn of the Gospel (b) 1 Cor. 9.9 1 Tim. 5.18 Tab Heleac p. 39. for the Children of the Kingdom Oxen are the emblem of fertility because they are used for tillage of the ground as Aleander notes out of the Aegyptian Mysteries But I leave it to others application The 10 Lavers These were for the washing of the Sacrifices and that briefly doth note that in all the works services and duties wherein we make our addresses to God we must be sure to wash and cleanse them by holy preparation before-hand prayers prayse and alms are all to be washed our very teares need washing in the Layer of Christ's purification But so much of the Vtensils Lightfoot Temple 2d p. 240. Psal 133. 1 Iohn 2.27 Exod. 30 23. Rivet p. 1168. We read of sundry things laid up in the Chambers of the Courts as Salt Wood c. and the Oyl of Unction wherewith the Priests and Kings were annointed which signified the Oyl of Joy wherewith Christ our High-Priest was annointed It ran down upon his Beard and Garments and so to his feet We have receiv'd an Unction of the Holy One whereby he hath taught us all things Of the Composition of this Oyntment I might speak particularly viz. pure Myrrh Cinnamon Calamus Aromaticus Cassia-lignea and Oyl-Olive But it shall suffice to have mentioned it at present because I have been too long and shall have a more convenient place in the next Section it being high time to invite the Temple-Officers to our Discourse SECT IV. Of the Officers THe Principal Officers of the Temple were these 1. The High-Priest 2. The ordinary Priests 3. The Levites who were divided into four sorts Singers Porters Judges and Treasurers 4. The Nethinims or the hewers of Wood and drawers of water for the Sanctuary Here I shall begin with the High-Priest who was an undoubted Type of the Lord Jesus Christ as may be clearly and expresly noted
and intermediate at the Throne of Grace for the constant issuing out of pardons for our daylie weaknesses and infirmities 2dly Another end of the Priest's appearing with his gorgeous Ornament before God was saith the forecited Text To take away the sin of their holy gifts which they hallowed and consecrated unto God To shew that in our most free will-offerings of Praise and Gratitude there is a mixture of the old leaven of sin which must be purged out by Christ's intercession When the soul of a Saint is upon the wing of heavenly influence mounting up to God in its choisest ravishments of spirit there is a tincture of the flesh that must be expiated by Christ's appearance before God 3dly This Ornament was to be alwayes upon his forefront especially on the expiation-day unlesse when he went into the Holy of Holyes that the Lord's people may be alwayes accepted of his Majesty Thereby noting as the continuance of our sins and imperfections while we remain in this Earthly Tabernacle so likewise the constancy of his Mediation Now forasmuch as our Lord the eternal Priest of the most High God hath a Crown of Gold upon his head when he mediates it shewes that (a) Gen. 22.38 Hos 12.3 like a Prince he hath power with God He doth it not in a low and precarious way but with Majesty and Authority (b) Phil. 2.6 counting it no robbery to be equal with God And therefore although upon the Earth in the State of his exinanition and poverty we see He prayes like a Prince (c) John 17.24 Father I WILL that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Oh then how triumphantly and victoriously doth he now intercede when sitting at the right hand of his Father having subdued Principalities and Powers and led them Captive at his Chariot Wheels For if the Father (d) Joh. 11.22 42. heard him alwayes when in the dayes of his flesh nay he was answered in the things (e) Heb. 5.7 that he feared having divine support a hand from Heaven to carry him through his agonies How then may our souls rejoyce in hope nay in the full assurance of Faith that whatever we ask in his name Christ hath promised that (f) John 14.13 14. he will do it In the conclusion of this discourse I might speak a word to that common error that the High-Priest did go into the Oracle or Holy of Holyes with these his stately Garments before God on the expiation-day For the Text in (g) Lev. 16.4 Ribera p. 223. Leviticus expresly mentions but four Vestments and all of linnen wherewith he was to be arraied on that day But the manner of his service on that solemnity is to be handled in next Section Here likewise if time would admit we might discusse that question Whether Gospel-Ministers are to use distinct Garments or not I confesse the Enquiry is of no great moment and weight but for that the Pontificians and others too much addicted to external Pomp in worship have raised such a dust in the Christian World about these and other niceties imposing insupportable yokes upon their weak Brethren for (a) Rom. 14.15 whom Christ dyed The small difficulty of this point lies upon the right stating of this Quaery Whether Church-Rulers have power to take away the indifferency of rhings which are such in their own nature by a positive Ecclesiastical Ordinance and then it comes to be discussed under the notion of a Caeremony But I shall forbear and at present onely recite some passages out of Dr. Rivet that Learned and Judicious divine treating upon this very businesse (b) Rivet in Exod. p. 11. 38. Edie Fol. In spiritu veritate Deus vult à nobis coli nec hoc tempore requirit quae rudi carnali populo convenerunt aut pueris sub tutelâ detentis c. Which with the rest following I shall give in the following translate God will be worshipped by us in Spirit and in Truth neither doth he at this day require those things which please the rude and carnal People or Children detained under pupillage Wherefore we must argue otherwise if the outward Ornament of Priests under the old Law were so great how much greater were the internal and spiritual accomplishments of Christ Jesus our High-Priest If the Spouse of Solomon under the old Law was so gloriously adorned with Gold and Jewels how much more should the Spouse of Christ (c) Psal 45. who is all glorious within be beautified with all manner of virtues If the Priests under the old Law were clothed with known Garments how much more should the Ministers of God under the Gospel be adorned with a holy conversation becoming Godliness and with the knowledge of divine things Let the Jesuites hearken to their Pope Coelestine in his 2d Epistle to the Bishops of France Chapter the first We are to be distinguisht from the people or others by Doctrine not Garments by conversation not habit by the purity of the mind not clothing For if we once begin to study Novelty we shall trample under foot our order delivered to us from our Fathers that we may make room for superstitions This is now done in the Popish Dominions But certainly this manner of arguing from the Vestments of the Aaronical Priest-hood either the Apostles were ignorant of or they provided very ill for the Church when as they themselves did not Minister holy things being clothed in Garments dedicated to that use onely neither have they instituted or commended it to be so done by others c. But we saith Rivet do commend an honest and convenient habit for Pastours and where the Church may meet freely do think it comely that the Ministers of God do use that kind of Garment with modesty which becomes Learned Men. Neither do we approve of their scrupulosity or rusticity that cannot bear it that a Minister should ascend the Pulpit with a long Cloak or Gowne No doubt but Garments that are grave and sober are most proper for persons engaged in so serious an employment as is the Gospel-Ministery But when as Gideon's linnen Ephod as he speaks shall be imposed with mulcts and censures in case of neglect though the conscience be never so weak and sincerely-tender of sinning against God certainly such Impositions will become a (a) Judg. 8.27 snare to all their house that dare to bring in the reliques of Judaism or for conceited and affixed Mysteries to such kind of Vestments beyond others will take away that Christian Liberty which Christ hath purchased Happy is the people that agree in the fundamental Principles of Doctrine and happy is that Church where the civil Magistrate shall put to his Sanction like Asa (b) 2 Chron. 14.4 Commanding Judah to seek the Lord God of their Fathers and to do the Law and the Commandment When they
was to take a Censer full of burning coals from off the Altar and a handfull of sweet Incense and bring it within the vail and when he was come thither i Ver. 12 13. to put the Incense upon the fire which might cover the Mercy-seat with a cloud of smoke that he die not For he might not presume to draw so nigh to the Majesty of God sitting between the Cherubims without a cloud of Incense to interpose Then he came forth and received some of the blood of the new-slain Bullock reserved in a golden basin and carried it within the most holy place and k Ver. 14. sprinkled of it with his finger on the Mercy-seat Eastward and before the Mercy-seat seven times After this the lot being cast for which of the two Goats was to be slain l Ver. 19. for the sin-offering of the people he took some of the bloud of that likewise and brought it within the vail and did with it as before he had done with the bloud of the Bullock and this was to make atonement for the most holy place There was to be no man with him when he performed this Ceremony Afterwards he went out to the Altar which was before the Lord that is m Ver. 15 16. the golden Altar of Incense n Exo. 30.10 and took of the bloud of the Bullock and of the Goat mixt together and put part of it o Lev. 16.18 19. upon the horns of the Altar round about and sprinkled of the same bloud seven times upon it to cleanse it from the uncleanness of the children of Israel Thus also was he to cleanse the p Vers 16. Tabernacle of the Congregation it self or in after times the Sanctuary When he had made an end of q Vers 20 21. reconciling the most holy place the Tabernacle and the Altar Then he came to the live Goat and layed both his hands upon his head and confessed over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goat and then sent him away by the hand of a fit man into the wilderness that the Goat might bear upon him all their iniquities into a Land not inhabited When he had sent away the Scape-goat into the Wildernesse he comes to the Bullock and Goat which had been slain for himself and the people opens them h Vers 25. takes away the fat and burns it upon the Altar cuts the flesh in pieces and sends it by the hands of others i Ver. 27. with their skinnes and dung to be burnt in fire without the Camp Then the High-Priest k Vers 23. comes into the Tabernacle puts off his linnen garments and leaves them there washes his flesh in water and vests himself with the golden Robes belonging to him as High-Priest comes to the brazen Altar and a Vers 3 5 24. offers up the two Rams for Burnt-Offerings the one for himself the other for the people and so finishes the great work of Expiation Two things more are mentioned about this work That the person who carried away the Scape-Goat and the other who burnt the Sin-Offering were to b Vers 27 28. wash their cloaths and bath their flesh before they should come into the Camp Another is That at the end of every 49 years on this solemn and glorious day the c Lev. 25 8 9. Trumpet was to sound for the year of Jubilee The Explanation of the Mysteries of these grand Solemnities That the supream Officer of the Temple who was to officiate on this great day did signifie the d Ps 110.4 High-Priest after the order of Melchizedeck is evident to all that have but lookt on the Epistle to the Hebrews even e Heb. 4.14 Jesus the Son of God who is passed into the Heavens and is the f 1 Pet. 5.4 chief Shepherd and g 1 Pet. 2.25 Bishop of our souls No man taketh this Honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High-Priest But he that said unto him Thou art my Son this day have I begotten thee saith also in another place h Heb. 5.4 5 6. Thou art a Priest for ever after the order of Melchizedeck that ancient King of Salem the great Type of our most glorious High-Priest who is King of righteousnesse and Prince of Peace The first thing observable at his initiation into this great work was to wash his flesh in water which possibly might prelude to the Baptism of our Lord i Mat. 3.16 wherewith he was baptized of John before he entred upon his Ministerial service of teaching and suffering for his people But alas it was not that thereby he himself should be cleansed for he was the innocent Lamb of God that took away the sins of the world but rather that he might as an Ancient speaks cleanse the water by the descent of his blessed body into it and thereby purify and consecrate the Ordinance of Baptism for the benefit of his Church which he intended to a Eph. 5.26 sanctifie and cleanse with the washing of water by the Word The Ancient Priests carrying about them natures defiled with sinne needed continual washing but our pure and spotlesse Priest had nothing of impurity in him yet when being in the form of man he submits to this Ordinance and b Mat. 3.15 so fulfills all righteousnesse After washing the High-Priest was not to put on his c Lev. 16.4 gorgeous and rich attire and to appear in all his splendid Ornaments 't was a Fast and Humiliation day and therefore he was to execute his place and function in mean linen garments figuring thereby the low estate of our Lord here upon earth and that he should carry on the work of our Redemption without any external pomp and worldly glory d Isa 52.14 His visage was marred more then any man and his form more then the sons of men He walked up and down in a mean and obscure manner e Phil. 2.7 making himself of no reputation and taking upon him the form of a Servant and being found in fashion as a man he humbled himself and became obedient to death even the death of the Cross The first thing that the High-Prist did after he was thus washt and cloathed and had slain the Bullock for the Sinne-Offering was his entrance into the most holy place f Lev. 16.12 to burn sweet Incense within the Veil Our blessed Lord before he shed his most precious blood did prepare his way to the Crosse by most ardent and heavenly Prayers g Joh 17. and as the Incense was to be beaten small so did it note the agony of his Spirit in Prayer h Luk 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he stretched out his heart in Prayer to the Father i Mat. 26.39 If it be possible let
this cup passe When he offered up Prayers and Supplications k Heb. 5.7 with strong crying and tears unto him that was able to save him from death and was heard in that he feared being gloriously raised from death by the right hand of God In these his Prayers he interceded for us and by his intercession hath sanctified our Prayers that they also may smoak within the Veil rendring us acceptable to God when our fervent Prayers arise not from our lips only but from the Altar of our hearts within and are inflamed by the holy fire of the Spirit of Grace After this rare perfume had fragrantly towred about the Oracle in sweet sented clouds then did the High-Priest enter this most holy place a Heb. 9 7. not without the blood of Bulls and Goats which he offered for himself and the errours of the people even as Christ being become an b Vers 12. High-Priest of good things to come by his own blood entred into the holy place having obtained eternal Redemption c Vers 24. for us He is not entred into a holy place made with hands but by the virtue of the effusion of his own most precious blood he is gone into Heaven it self to appear in the presence of God for us And in that the blood was to be sprinkled seven times before the Lord it might signifie the copious and liberall effusion of Christs blood for sinners it was d Mat 26.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only poured but plentifully poured out it did not guttatim effluere It came out as from a fountain to purge away sinne and uncleannesse e Zech. 13.8 The number seven in Scripture is taken as f Parisienfis de Leg. c. 9. some observe for a number of perfection And if so though I am not much taken with numbers then it might point out the perfection and compleatness of our Purgation and Justification in the sight of God by the blood of Christ It is observed by some too curiously I doubt that our blessed Lord had seven wounds inflicted upon him which drew blood from his blessed body 1. In his scourging 2. in the platting of the Crown of sharp thornes upon his head 3 4. the nailing of both his hands 5 6 and both his feet and 7 the piercing of his body with the Spear Leaving these niceties Oh that our souls could bleed for those sins that drew out the vitall and most precious blood of Jesus Christ Zech. 12.10 Oh that we did look upon him whom we have pierced and mourn for him as one mourneth for his only son and be in bitterness for him as one that is in bitterness for his first born Who by his meritorious sufferings is become a propitiation for our sins a 1 Joh 2.2 Mention is made of the end why the blood of the Bullock was brought into the most holy place even to expiate for the sins of the High-Priest himself it was his Offering Whereby was signified the insufficiency and invalidity of the Jewish Priest-hood of it self to impetrate from God any pardon for sin seeing it self did need and require an annuall atonement and reconciliation for its own sins in the sight of God So that the High Priest was to be full of compassion to the ignorant for b Heb. 5.2 3. that he himself also was compassed wth infirmity and by reason thereof ought as for the people so also for himself to offer for sins But such an high Priest became us c. c Heb. 7.27 who needeth not daily as those did to offer up Sacrifice first for his own sins and then for the peoples For this he did once when he offered up himself Now although Christ had no sin of his own whereupon to expiate for himself yet he did personally bear all the sinnes of the Elect upon him by divine imputation and therefore he did imputatively offer up for himself but effectively and virtually only for the Elect. And therefore as the Apostle saies in the last cited place he did it but once Besides as this blood was sprinkled within the Veil to purify it from uncleanness it signified and hinted to us the wonderfull defilement and contagious nature of sin that had pierced into the most holy place thereby intimating that the highest and most eminent services in our worship may be polluted with sinne and need purification by the blood of Christ Moreover as the place within the Veil signified Heaven so the bringing the blood of Christ thither shews that Heaven is an * Col. 1.12 Inheritance with the Saints in light and a a Ephes 1.14 possession in glory purchased by the bloud of Christ and therefore the beginning of glory is called b Eph. 5.30 the day of Redemption For we are not fully redeemed from all our sins and miseries till we set foot within the vail by virtue of the price of Christs bloud c Heb. 6.19 Let us then lay hold upon the hope that is set before us as an Anchor of the soul both sure and stedfast which entreth into that most holy place within the vail whither the fore-runner even Jesus is entred for us We may therefore now have a holy and reverent d Heb. 10.19 c. boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh It is to be observed further That the Highpriest went into the Oracle with this bloud e Lev. 16.17 alone he had none with him It was his peculiar Office which none might presume to perform besides himself So did Christ enter alone to shew that there is no other Highpriest or Head of his Church but he alone There is none of the Saints gone into Heaven with body and soul together and continue there in so compleat a state of happiness possibly as they shall be after the Day of Judgment His glorified body only is in the most holy place sitting at the right hand of God Here we might move a Question about Enoch Elijah Lazarus and the Saints that rose at Christs death Mat. 27.52 Whether they shall receive a further state of perfection at the Resurrection seeing Christ himself is said to be the first fruits of them that slept 1 Cor. 15.20 23. Further as the Priest entred alone with the bloud for purification So 't was Christ that f Isa 63.3 trod the winepress of his Fathers wrath alone of the people there was none with him It is recorded also that at his apprehension his Disciples g Mark 14.50 all forsook him and fled After the Highpriest had reconciled the most holy place he was to go forth and h Lev. 16.18 put of the bloud of the Ballock and Goat upon the horns of the golden Altar and to sprinkle seven times upon it and do so likewise to the Tabernacle by which I humbly conceive
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
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
is altogether lovely and this they cannot but experimentally affirm if so be they have (d) 1 Pet. 2.3 tasted that the Lord is gracious How (e) Psalm 119.103 sweet are thy words to my taste cries David yea sweeter then Hony to my mouth 1. Manna descended from Heaven in a miraculous manner Such was the birth of Christ his Divine Nature he brought from above his humane body was produced by the unspeakable (f) Luke 1.36 power of the Holy Ghost Manna was divided equally among the Israelites So Christ gives out himself without (g) Act. 10.34 respect of persons the meanest may have as great a portion in him as the greatest 3. Manna was a plentiful food none wanted but all had it fully and freely Of his (h) John 1.16 fulness have all we received even grace for grace It s call'd the (i) Psalm 73.24 Corn of Heaven Angels bread not as if it fell like crumbs from their Table but as descending from Heaven their habitation or as some think because it was dispensed by the ministration of Angels or so call'd rather by way of excellency that if Angels were to feed they would like Manna this Ambrosia would suit their palate It fell in the night or towards morning Our Lord was born in the (k) Luke 2.8 night in the night of Jewish Ceremonies but toward the dawning of the Gospel-morning Whereof Paul speaks (l) Rom. 13.12 Dr. Taylor of Types pag. The night is far spent the day is at hand 5. It fell round about the Camp of Israel The food of life is no where to be found but in the Church It was merè gratuitum a gift of Grace to Israel they plowed not sowed not planted not for it No labour no merit of theirs procured it Adam indeed might get his bread with the sweat of his brows but if Angels sweat out their hearts they could not obtain this bread without a free gift of Grace 'T is so with Christ all the good nature and moral honesty in the world cannot of itself procure one glance of love from God not one smile of Grace through Christ 'T is of (m) Eph. 2.9 gift that no man should boast For (n) Rom. 3.27 boasting is excluded by the Law of Faith It was a miraculous food its beyond the limits of nature to produce it All the Application of Actives to Passives will yield but an abortive Birth I may apply hither that expression of Job a Who hath begotten these drops of dew Out of whose womb came Manna and this bread of Heaven who hath gendred it In like manner the coming of Christ out of his Father's bosom was a miracle of love To reconcile Justice and mercy each to other Job 38.29 was a miracle of Wisdom To spare the sinner and kill the sin A miracle of grace and favour To regenerate fallen sinners and give them a life of Faith A mysterious miracle of divine power All Heaven born Christians are so many walking-Miracles so many pillars of Wonder It s observed by some that the works of Creation are said to be performed by Gods fingers When I consider thy Heavens sayes David the work of thy fingers Stolla in Luk. Psalm 8.3 the Moon and Stars which thou hast ordained Whereas his extraordinary and miraculous works are represented as done by his powerful Arm. The deliverance of Israel out of Egypt and causing them to pass over the red-sea Exod. 6.6 15.16 1 Psalm 77.15 Luke 1.51 was performed by his out-stretched Arm. So sayes the Virgin Mary He hath shewed strength with his Arm To note the miraculous production of Christ into the world Now though that be but a nice Notion yet there is truth in the thing that the work was performed by the extraordinary power of God 7. The raining of Manna was in the week time there was none upon the Sabbath to note an eternal Sabbath coming wherein shall be no ordinances at all But twice as much the day before to note their plentiful distribution in the end of the world Now is the time for these golden Showers of Manna It began to rain on the Lords-Day and ceased on the Jewish Sabbath Origen pag. 87. Hos 2.14 15. It rained to note its plenty a double portion on the 6th day to signifie our fulness of it in the laâ—ter ages of the Gospel When once the Israelites were past over Jordan they had no Manna but while they were in the howling Wilderness God many times ends sweet messages of Christ to the soul when in the Sinai of a troubled estate when the bryars and thorns of the Wildernesse prick the soul when the heart is thorowly stung with sin when its weary laden Christ is sent to give it rest I will allure her and bring her into the Wilderness and speak to her heart saith the Lord to his Church and give her Vineyards in the Valley of trouble When once past over Jordan the River of Lethe that runs into the Mare Mortuum the sea of Death expect no more Manna no more bread of Life no more time for Repentance or reception of mercy Wherefore to allude that place where the son of man is said to have power upon earth to forgive sins thereby Luke 5.24 is not only intimated the annexion of the Divinity â—o his humane Nature God being manifest in the flesh and his having power co-equal with the Father But also that when once we are off the earth if not forgiven here no more remission or means of Grace is to be expected hereafter Here indeed we want this bread the staffe of our spiritual life to lean upon and in the support thereof to walk from strength to strength till we all appear before God in Zion Then we shall feed upon the Corn of the good land of Canaan upon the Milk and Honey of Heavenly joyes and Drink of that River of pleasure which flows at his right-Hand for evermore 8. Manna before it was eaten was ground in Mills beaten in Morters baked in pans sodden in pots to prepare it for use and afterwards it tasted and relished according to that which each person most affected or longed for If the Jews do not fail in their Stories All to set forth Christ how he was scourged reviled pierced dead and buried He trod the Wine-press he stood in the fiery burning Furnace of his Fathers wrath that he might be prepared for Believers to feed upon him by Faith and indeed whatever is said of Manna that Christ is even and much more abundantly all and in all to a Saint whatever we stand in need of is to be found in Christ Joy in tribulation Wisdom in difficulties Srength against enemies support in desertions Riches of Grace here and a massy Crown of Gold for heaven hereafter Manna when gathered if not eaten before the morning putrefied and bred worms and stank If we do only gather the word by hearing and
not presently feed upon it by Faith and digest it in a holy life it will be of no value nor efficacy o our souls But so much of Manna The Rod of Aaron As in Moses time there was laid up in the Oracle Aaron's rod which blossomed It is likewise probable that it might be laid up also in the Oracle of Solomon though it be not praecisely mentioned The story of Aaron's Rod is at large recited in the 17th of Numbers which may be consulted at leisure Aaron being the High Priest and chief of the Tribe of Levi as all the Princes of the Tribes had their Rods or staffes Numb 21.18 So he had a Rod for an Ensign of Government He was a Signal Type of Christ as the Apostle to the Hebrews doth clearly manifest Some think that all the three Offices of Christ respecting the Church were signified by these three choise things in the Oracle The Ark with its Crown round about it and as being the Throne of God noted his Kingly Office The Manna his Prophetical or Pastoral Office And the Rod of Aaron his Priestly And therefore it is that he is so often styled in Scripture the Branch as Isaiah 4.2 11 1 10. 53 2. Jer. 23.5 33 15. Ezek. 17.22 23. Zech. 3.8 6 12. Rev. 5.5 22 16. The Hebrew word in some of those places is in the Septuagint version rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which makes me to reflect upon that place in Luke where the (a) Luke 1.78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us the Day spring from on high Now considering that the old Greek Version was much eyed by the new Testament Writers we may translate it The Branch from on high hath visited us and overshadowed us with his healing Boughs and therein possibly might be an allusion to Aarons Rod or Branch laid up in the Oracle signifying Heaven which that it did denote Christ is the opinion of Justin Martyr (b) Dialog Cum Triphare Jud. pag. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rod of Aaron bringing forth Buds did declare him High Priest Isaias did prophesie of Christs birth by the Rod out of the root of Jesse To speak then a while to this Rod of Aaron being the note of the Ministerial function as residing in him and his successours and that none should take to themselves that honour but such as are called of God as was Aaron (c) Heb. 5.4 Here give me leave to enlarge a little upon this flourishing subject of Aarons Rod. A Rod in Scripture denotes Government and so this Rod signifies Christs royal Dominion in his Church He will send the (d) Psalm 110.2 Rod of his strength out of Zion He is to rule over his people with a (e) Psalm 45.6 Scepter of Righteousnesse Sometimes it hints at judgement Hear the (f) Mic. 6.9 Rod and who hath appointed it 1. The Rod of affliction Shall I come to you saith Paul to his Corinthians with a (g) 1 Cor. 4.21 Rod i.e. with some Church-censure Sometimes it notes Teaching and Doctrine He shall smite the earth with the (h) Isa 11.4 Rod of his mouth i. e. with doctrinal reproof Feed thy people with thy (i) Mic. 7.14 Rod of Instruction The Metaphor being taken from Shepherds who carry wirh them a Rod a crook the one to drive their sheep into green pastures and the other to catch them (a) Psalm 23.4 Thy Rod and thy staffe comforted me Thereby they kept off the Wolves the wild Beasts from the Folds Mercury of old was the Caduceator Virgifer of the gods being painted with a Rod twined with Serpents to note its Rhetorick and perswasive Eloquence in speaking he being interpres divum Christ is the revealer of the Father's will he lay in his bosom and hath declared him Joh. 1. 18. Sometimes it signifies ease because this is the end of a Staffe or Rod to lean upon as Jacob (c) Heb. 11.21 leant upon his Staffe to shew that the Evangelical Ministry whereof Christ is the head is a safe resting place for the Church This Rod of Aaron was made of an Almond-Tree of which its observed by (d) Plin. l. 16. c. 25. Pliny that it flowres the first of all Trees even in Jan. in the more Southern Countries and brings forth ripe fruit there in March To shew how quickly those that are designed for the Ministry should blossom toward Heaven young (e) 1 King 18.12 Obadiahs (f) Jer. 1.5 Jeremiahs (g) Luk. 1.15 John Baptists (h) 2 Tim. 3.15 Timothies even in their youth savouring the things of God This doth likewise reflect upon the effect of their Ministry how soon God will bring to passe what they precict in his name when they receive their Visions from him in the holy Mount Therefore Jeremy who was a Priest of Anathoth saw the Vision of an (i) Jer. 1.11 Almond-Tree to confirm his heart in the work of the Ministry The vulgar Latine reads that place by virga vigilans a watchful Rod hinâ—ing how God would hasten the judgement he threatned unless the people repented and further to shew what diligence and vigilancy Ministers ought to use in their Embassies they must be (k) Isay 11. Watchmen and Seeâ—s of the night We read that the Egyptians resembled God by the hieroglyphical sculpture (l) Plutarch de Iside Ostride moral part 1. gr p. 632. ed 1. H. Stepâ— 573. of a Rod or Scepter with an Eye in it noting his omniâ—cient care and wisdom in the Government of the World Every Gospel-Minister should have for his hieroglyphick an Almond Rod with an Eye annexed to it not to rule and teach onely but a so providently to foresee the evill coming and to warn the people of approaching judgements Besides it was a fruitful Rod. The Rod of Aaron had (m) Numb 17.8 Buds Blossoms and ripe Nuts all at once As to the words in the letter there is a little haesitation among the (n) Dr. Gell on Pentateuch p. 512. learned why it should be translated thus the Rod of Aaron budded and brought forth buds as if so be it were a tautology whereas in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold the Rod of Aaron for the House of Levi budded and it sent forth buds c. The same radicall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used first in the Verb and then in the Noun The 70 not ashamed to use the same word likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It budded and brought forth buds and so Paul Heb. 9.4 onely speaks in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terme being comprehensive of all the rest after mentioned in that verse in Numbers The meaning this the Text first sayes in the general that Aaron's Rod did germinate or bud or sprout forth which ye please and then comes to the particulars rehearsing in order how it was or else to express