burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon
the Gowned Nation but I seriously profess I had no design when the whole work was finished except the ninth chapter to have appeared publikely in it having resigned it up as a piece of service to a friend for the company of a larger Treatise of his written in our Mother-Tongue upon a subject of this like nature and thereby I should have passed through the world with more contenting secresie But since some urgent providences well known to several of my friends have over-ruled me to walk without another's shelter I thought it no unsafe course to pitch upon your Candid and Learned Protection Obliged Duty challenges the tender of my respects and former experience lays the foundation of your expected Favour The natural love and affection which I ever found planted within me toward that place of my Education even as I have generally observed I know not what Genius may I so term it or affectionate tincture to run in the veins of such as have been bred at Wadham strongly invites me to the former and I cannot dispute the equitable return of your kindness in the latter being grounded upon past experiment I shall mean-while not cease to breathe out hearty Prayers towards the Golden Mercy-Seat That all within your Walls may be set up for standing Pillars in the House of God that your hearts may be flaming Altars your Tongues golden Harps and that Garments of praise may be your Covering That the great High Priest would please to sprinkle your Consciences from all dead works with his own most precious blood and that he would carry your Names engraven upon the Stones of his Brest-plate continually before the Father That Holiness Vertue all savoury and wholsome Knowledg and whatsoever is Praise-worthy may flourish and be ever verdant within your Walls That golden Crowns of Learning imbellish'd with sparkling Diamonds of Grace may adorn your Heads and Hearts and give forth a most Orient and Radiant lustre in the Schools of the Prophets That not only the Lamp of Knowledge shining out of the Sanctuary may illustrate your mindes with Scripture discoveries But that also the Soul satiating Bread of life from the golden Table as of old it was the Priests every Sabbath may be your portion That ye might all taste of the hidden Manna that Aaron's Rod might fragrantly blossome among you and that God would write his Laws according to the tenour of the New Covenant not in Tables of stone but the fleshly Tables of your hearts That your hope may be fixed within the Vail sure and stedfast whither the Fore-runner is entred for all the Saints It would be one of the choice joys of the Lovers of that place to hear concerning you that Mercy and Truth have met together that Righteousness and Peace have kiss'd each other That all profaneness and unholiness being utterly rooted up and cast out to the Dunghil there may such proceed from thence as may prove Truth 's able Champions against the Goliahs of Errour and persons of cementing and healing Tempers to soder and salve the Schisms and Rents in the Church that Trees of Righteousness may be transplanted out of your pleasant and fruitful Nursery into the Garden of God which may yeild all manner of fruit in due season That silver streams of consolation may flow from your Spring being seasoned with the salt of Grace to refresh wearied souls and abundantly to water the dry and thirsty places of Immanuel's land That God's Urim and Thummim may be with you enabling such of you as are consecrated to God to teach Jacob his Judgements and Israel his Law That you may burn the spiritual Incense of sweet smelling Prayers before him and offer up the whole burnt Sacrifices of the Divine Ordinances upon the glorious Altar within his Gospel Temple So Prays Your hearty Well-wisher Samuel Lee. A PREFACE to the READER Courteous Reader I Here present thee with the sometime most pompous and splendid Glory of the whole world The Temple of Solomon at Jerusalem For prospect the most pleasant for foundation and walls the strongest for all its circumambient buildings the most Magnificent for costly Ornaments the richest and for its mysterious Rites the most Sacred Structure that ever the Sun saw It is commonly reported as I remember of Austin That if he could have obtained the pitch of his wishes he would gladly have seen Christ upon Earth Paul in the Pulpit and Rome in her Glory I wonder he mentioned not a fourth viz. The Temple in all its holy-day bravery I mean at the solemn Dedication thereof by King Solomon In the Land-skip of this Treatise thou maist have a short and I hope in some measure a true glance of its Royalty Though formerly as a Gentile thou mightest not presume to enter these Sacred walls yet now the partition-wall being down thou mayest draw near to the Holy of Holyes without fear of Crassus his doom never to thrive after his irreverent and bold intrusion But before I lead thee Good Reader into the Temple it self give me leave to detein thee while I discourse of some few things in haste which are necessarily to be premised to the following Work Some matters I confess might have been handled more concisely and some consequences might possibly have been wrapt up in a narrower compass But considering that Obscurity is the daughter of Brevity and that the unproficiency of some Readers proceeds from the over-frequent use of terms of Art and too compendious expressions I have taken the counsel of Aelian in the first Chapter of his Tacticks not to involve the sense in obscure and intricate words who blames most of the preceding Writers in his kind thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That they wrote as if all men knew already the things about which they compiled their Treatises manifesting by their dark terms wherein they laboured to be intricate that they intended not instruction but ostentation To let that pass The same Author promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types or Figures to Illustrate the matter that the Eye might assist the understanding So in this Treatise thou wilt find some figures of the Temple interserted which though not fully to my mind yet may moderately serve for the advancement of the true and genuine apprehension of its description as well as to delight the pious fancy of the devout Reader The next thing I am to mention is that form and figure of the Temple which is exhibited in the fifth part of the Apparatus preceding that late famous Work of the many Languaged Bibles I should not for modesties sake and the great respect I beare to such noble Labours whereby not onely our Country but the very age is honoured have mentioned any thing of this nature Had it not openly exhibited the frame thereof different from what is here produced whereby the very Body of this VVork at the first blush would have lain under dislike in the Censure of every vulgar eye However I am not
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
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
Christ and his meritorious Passion all ceremonial worship annexed to Sacrifices and other Injunctions of God to the Jews were absolutely to determine Let us see then what those Sacrifices did principally hold forth Now here I shall desire first to speak somewhat in general and then descend to some particular Sacrifices with their appendices and so conclude this Section Several Names are given to Sacrifice in Scripture as first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha Gen. 4.4 not only to that of f Mat. 5.23 23.18 19. Cains offering of the fruit of the ground but to that of Abels which was of the firstlings of his flock The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring and signifies therefore an Offering or Oblation of what kind soever it be but most generally it is taken for the meat-Offering This the 70 in the 4 vers turn by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and so 't is frequently rendred in the New Testament and sometimes g Heb. 5.1 8.3 4. 9.9 distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice Sometimes the 70 themselves turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 4.3 Exo. 29.41 c. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 40 6. Another term among the Hebrews for Sacrifice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach from a verb of the same radicalls signifying to slay whence Avenartus would deduce the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 70 commonly translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much to the same purpose Another word for Offerings is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban and comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw nigh and is used in the Levitical Law for a Lev. 1.2 Sacrifices of the Herd and Flock and is in the New Testament used in very termes b Mar. 7.11 retaining the word and adding the signification Some Sacrifices are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratulatory Propitiatory Sacrifices were to obtain pardon and atonement for sin and they were alwaies to be with blood c Heb. 9.22 for without blood was no remission and therefore Cains Sacrifice was not so acceptable although the naughtiness of his heart was mainly lookt at because he offered the fruits of the earth which were only to be Offered in Peace Offerings and Thanks-givings But Abel Offered a bloody Sacrifice looking at Christ by d Heb. 11.4 Faith and so was accepted of God The blood of those Beasts could not make the Conscience clean but as the Offerer was received into reconciliation with God by virtue of that Sacrifice of Christ who Offered up himself e Rom. 6.10 Heb. 7.27 92.1 10.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all sins and instead of all the Ancient Sacrifices In the blood of these Beasts there was f Heb. 10.3 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant remembrance of sins and therefore reiterated because they could not blot out sin but God hath now g Col. 2.14 blotted out the hand writing of Ordinances that was against us The Blood of Christ hath expunged and extinguisht all the terrible curses of the Law against us for our sinnes The Blood of Beasts could never do it but for the time present during that Oeconomy or dispensation God was pleased to accept of the remembrance of Christs Death in the Typicall slaying of the Beasts to all that looked unto him through the Covenant But now That all the faithfull among the Jews who were a Rev. 7.4 sealed and received to Heaven on the account of Christ had an actuall and clear view of the Messiah and could pierce through those vailes and shadows and behold the Saviour to dye for sin afarre off I will not assert But that many of the Ancient Patriarchs did look at Christ in their Sacrifices seems moderately clear and evident Abraham b Joh. 8.56 saw Christs day and rejoyced The Apostle also seems to speak pretty generally when he saies that c Heb. 11.2 1. by Faith the Elders obtained a good report It having bin to them the substance of things hoped for and the evidence of things not seen to wit in the Sacrifices representing and exhibiting Christ and the Promises of the Covenant of Grace to the eye of their Faith For they all died in Faith d V. 13. not having received the promises but having seen them afar off were perswaded of them and embraced them And in this particular the Priests were Typicall sureties to the Jewish Saints acting that work to the eye of their Faith in the Sacrifice of the Creature which was the Arrha and Tessera the token of the Covenant For sin was imputed to the Sacrafice by virtue of the sinners imposing and laying his hand on the head of the Beast before it was slain who then confessing his sins over it had a Typicall expiation relating to the great Gospell-offering so often mentioned Indeed these sacrificing rites of old to such as drew not nigh to God with a holy and fervent mind were but a e 1 Tim. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodily exercise that profited little The Offering of the bodies of Beasts was of no value in the sight of God meerly in it self taken without respect and relation to Christ But to speak unto the Sacrifices themselves The Creatures chosen out for Sacrifice were to be without spot and blemish perfect every way So the Heathens used to speak of their Sacrifice a Homer Illiad α p. 305. β p. 306. c. they were to present as Homer cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Offerings without any mutilation Such a Sacrifice was the Lord Christ a Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy harmless undefiled separate from sinners The Sacrifice was to be slain and the blood to be cast at the foot of the Altar b Lev. 17.11 14. Jer. 2.34 In the blood lies the life and soul of the brute Creature though it be otherwise in this rationall and therefore that was to be shed to make atonement c Plutar. de Hom. p. 111. modral p. 1. Plutarch in his discourse of Homer saith either 't is the soul or the vehicle of the soul I remember Virgil speaking of one being slain saies Purpuream vomit ille animam he did vomit out his purple soul meaning his Blood Thus Christ is said to poure out his blood d Aenead V. 348. and to make his soul an Offering for sin after he had bin in an agony heavy unto the death Now because of these expressions in Scripture concerning blood e Isa 53.10 and for that there was a prohibition pro tempore given by the Councell against it in the Primitive times Some good men have bin scrupulous as to eating of blood or any thing composed of it But let such remember that we are not to call any thing common or f Act. 10.15 unclean now
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
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