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is wholly turned about once in every month. The seventh thing, are four little bells, whereon the quarters of the hour are struck; at the first quarter comes forth a little boy, and strikes the first bell with an apple, and so goes and stays at the fourth bell, until the next quarter; then comes a lusty youth, and he with a dart strikes two bells, and succeeds into the place of the child; at the third comes forth a man in arms, with a halberd in his hands, and strikes three bells, he succeeds into the place of the young man; at the fourth quarter, comes an old man with a staff, having a crook at the end, and he with much ado, being old, strikes the four bells, and stands at the fourth quarter, until the next quarter : immediately to strike the clock, comes death, in the room above the other, for this is the eighth thing: and this understand, that at each quarter he comes forth, to catch each of those former ages away with him; but at a contrary side, in the same room where he is, comes forth Christ, and drives him in: but when the last quarter is heard, Christ gives him leave to go to the bell which is in the midst, and so he strikes with his bone, according to the hour; and he stands at the bell, as the old man doth at his quarter-bell, till the next quarter, and then they go in both together. The ninth and last thing in this right line, is the tower at the top of the work, wherein is a noble, pleasant chime, which goes at three, seven, and eleven o'clock, each time a different tune; and at Christmas, Easter and Whitsuntide, a thanksgiving unto Christ: and when this chime has done, the cock (which stands on the top of the tower, on the north side of the main work) having stretched out his neck, sbook his comb, and clapped his wings twice, crows twice ; and this he doth so shrill and naturally, as would make any man wonder : and if they choose, who attended the clock, they can make him crow more times. In this tower, are conveyed all the instruments of those motious, which are in the foresaid things.
THE SUPERNATURAL PHENOMENON OF THE PIL
LAR OF CLOUD AND FIRE.
By Adam CLARKE, LI, D.
The Lord went before them] That by the Lord bere, is meant the Lord Jesus, we have the authority of St. Paul to believe. 1 Cor. x. 9. it was he whose spirit they tempted in the wilderness, for it was he who led them through the desert to the promised rest.
Pillar of a cloud] This pillar or column which appeared as a cloud by day, and a fire by night, was the symbol of the divine presence. This was the Sheckinah or divine dwelling place, and was the continual proof of the presence and protectiou of God. It was necessary that they should have a guide to direct them through the wilderness, even had they taken the most direct road ; and how much more so when they took a circuitous route, not usually travelled, and of which they knew nothing but just as the luminous pillar pointed out the way. Besides, it is very likely, that even Moses himself did not know the route which God had determined on; nor the places of encampment, till the pillar that went before them, became stationary, and thus pointed out not only the road, but the different places of rest. Whether there was more than one pillar, is not clearly determined by the text. If there was but one, it certainly assumed three different appearances, for the performance of three very important offices. 1. In the day time, for the purpose of pointing out the way, a column or pillar of a cloud, was all that was requisite. 2. At night, to prevent that confusion which must otherwise have taken place, the pillar of cloud became a pillar of fire, not to direct their journeyings, for they seldom travelled by night, but to give light to every part of the Israelitish camp. 3. In such a scorching, barren, thirsty desert, something farther was necessary than a light and a guide. Women, children, and comparatively infirm persons, exposed to the rays of such a burning sun, must have been destroyed, if without a covering ; hence we find that a cloud overshadowed them; and from what St. Paul observes, 1 Cor. x. 1, 2. we are led to conclude, that this covering cloud was composed of aqueous particles for the cooling of the atmosphere, and refreshment of themselves and their
cattle ; for he represents the whole camp as being sprinkled or immersed in the humidity of its vapours, and expressly calls it a being under the cloud, and being baptized in the cloud. To the circumstance of the cloud covering them, there are several references in Scripture. Thus Psal. cv. 39. he spread a cloud for their covering. And the Lord will create upon every dwelling-place of Mount Zion, and upon
her assemblies a CLOUD-and SMOKE BY DAY, and the shining of a FLAMING FIRE BY NIGHT; for upon all the glory shall be a DEFENCE-OR COVERING. Isa, iv. 5. which words contain the most manifest allusion to the threefold office of the cloud in the wilderness.
AN UNCOMMON MONSTER.
I saw, says Bartholinus Lazarus Colloredo, the Genoese, first at Hafnia, and afterwards at Basil, who was theu twentyeight years of age. This Lazarus had a little brother growing at his breast, who was in that posture born with him. His left foot alone hung downwards, he had two arms, but only three fingers upon each hand: he moved his hands, ears, and lips, and had a little beating in the breast. This little brother is nourished by that which the greater takes: he has distinct animal and vital parts; since he sleeps, sweats, and moves, when the other wakes, rests, and sweats not. Both received their names at the font; the greater, that of Lazarus; and the other, that of Johannes Baptista. The natural bowels, as the liver, spleen, &c, are the same in both. Johannes Baptista hath his eyes for the most part shut: his breath small, so that holding a feather at his mouth it scarce moves. His mouth is usually open, bis head larger than that of Lazarus, his hair hanging down, while his face is in an upright posture. Both have beards; that of Baptista is neglected, but that of Lazarus very neat. Lazarus is of a just stature, a decent body, courteous deportment, and gallantly attired. He covers the body of his brother with a cloak; nor could you think a monster lay within at your first discourse with him. He seemed always of a constant mind, unless that now and then he was solicitous as to his end, for he feared the death of his brother; as presaging that when that came to pass, he should also expire with the stink and putrefaction of his body: and thereupon he took greater care of his brother than himsell.
Thanks be to God that we are not frightfully, though wonderfully made.
A description of the Day of Judgment, the Coming of Christ at,
and of the General Conflagration.
CERTAINLY there is nothing in the whole course of nature, or of human affairs, so great and so extraordinary, as the two last scenes of them, the coming of our Saviour, and the burning of the world. If we could draw in our minds the picture of these, in true and lively colours, we should scarce be able to attend to any thing else, or ever to divert our imagination from these two objects: for what can more affect us, tban the greatest glory that ever was visible upon earth, and at the same time, the greatest
terror; a God descending at the head of an army of angels, and a burning world under his feet?
These are things truly above expression, and not only so, but so different and remote from our ordinary thoughts and conceptions, that he that comes nearest to a true description of them, shall be looked upon as the most extravagant. "I'is our unhappiness, to be so much used to little trifling things in this life, that when any thing great is represented to us, it appears fantastical, an idea made by some contemplative or melancholy person. I will not venture therefore, without premising some grounds, out of Scripture, to say any thing concerning this glorious appearance. The coming of our Saviour, being wholly out of the way of natural causes, it is reasonable, we should take all the directions we can from Scripture, that we may give a more fitting and just account of the sacred pomp.
I need not quote those parts of Scripture, that prove the Second Coming of our Saviour in general, or his return to the earth again, at the end of the world, Matt. xxiv. 30, 31, Acts i. 11, and iï. 20, 21; Apoc. i. 7, Heb. ix. 28. No christian can doubt of this, it is so often repeated in the sacred writings; but the manner and circumstances of his coming, or of his appearance, are the things we now enquire into. And, in the first place, we may observe, that the Scripture tells us, our Saviour will come in flaming fire, and with an host of mighty angels; so says St. Paul to the Thessalonians. “The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ." In the second place, our Saviour says, Matt. xvi. 27, “The Son of Man shall come in the glory of his Father, with his angels.” From which two places we may learn, first, that the appearance of our Saviour will be with flames of fire. Secondly, with an host of angels. Thirdly, in the glory of his Father: By which glory of the Father, I think it understood, that throne of glory, represented by Daniel for the Ancient of days. For our Saviour speaks here to the Jews, and probably in a way intelligible to them; and the glory of the Father, which they were most likely to understand, would be either the glory wherein God appeared at Mount Sinai, upon the giring of the law, whereof the apostle speaks largely to the Hebrews, chap. xii. 18—21; or that which Daniel represents him in, at the day of judgment, and this latter being more proper to the subject of our Saviour's discourse, it is more likely, this expression refers to it. Give me leave, therefore to set down that description of the Father upon his throne, from the prophet Daniel vii. ?, “And I beheld till the thrones were set,* and the
* It is rendered in the Fuglish, cast down.