by the infallible dictates of the Spirit of Grace who hath acquainted us that the antient Sacrifices did foreshew the grand and unspeakably glorious Offering of Christ For they all ceased at the Ascension of Christ which is the Argument of their being but Shadows that were to cease at the appearance of the Substance So doth the blessed Apostle Argue clearly in his Epistle to the Hebrews and out of him b Orig. p. 125. Homil. 3. in Levitic Origen and generally all both Antient and Modern that I have as yet had the Happinesse to peruse upon this Subject unlesse such as have drunk deep of the poysonous dregs of Socinianism All those carnal Ordinances for so the Apostle termes them were to continue only c Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the season of Reformation when their obscure conceptions should be cleared their crooked apprehensions rectified in the taking away of all those worldly and beggerly Elements in comparison with the Sacrifice of Christ who was the beginning of the new Heavens and the new Earth by the Substitution of a Gospel frame of spiritual Worship in the room of all those antient Ceremonies So that what was spoken by the Prophet Esay in the Name of God respecting the hypocrisie of the Jews in their worship may be now spoken positively of the very Worship it self since the Offering up of Christ to the Father a Isa 1.13 Bring no more vain Oblations Incense is an abomination to him the new Moons and Sabboths that is of the seventh day seventh year c. the calling of Assemblies he cannot away with it is iniquity even the solemn meeting Their New Moons and appointed Feasts his soul hateth they are a trouble to him he is weary to bear them This is the time even after the apparition of Christ in the flesh wherein God will cause to b Hos 2.11 cease all the Feast-dayes of Judaes her New Moons her Sabboths and all her Solemn Feasts When the c Dan. 9.26 Messiah shall be cut off not for himself the City shall be destroyed and the Sanctuary and he shall confirm the Covenant with many and shall d Vers 27. cause Sacrifice and Oblation to cease After the dissolution of the ancient Sanctuary when e Vers 25. Messiah the Prince shall build the walls of the New spiritual Jerusalem Then from the rising of the Sun even to the going down of the same the Name of God shall be great even among the Gentiles and in f Mal. 1.11 every place Incense shall be offered unto his Name and a pure Offering c. Then shall the people of God in the seven Asian Churches be made Kings and Priests by Christ unto God and his Father g Rev. 1.6 5.10 To whom be glory and dominion for ever and ever Now praier is not the more acceptable because within the Precincts and limits of a holy Temple But 't is the will of God that men pray h a 1 Tim. 2.8 every where lifting up holy hands without wrath and doubting God hath promised to gather i Isa 66.18 all Nations and Tongues to come and see his glory and they shall bring the Jews as an k Vers 20. Offering to the Lord even to to his holy mountain at Jerusalem l Isa 19.19 An Altar shall be erected to the Name of the Lord in the Land of Aegypt and the Lord of Hosts shall blesse saying m Vers 25. Blessed be Aegypt my people and Assyria the work of my hands and Israel mine Inheritance The Burnt-Offerings of a Isa 56.7 strangers shall be then accepted upon Gods Altar For his House shall be called a House of Prayer for all people The Gentiles shall come into the light of the Church and Kings to the brightness of her rising b Isa 60.3 6 7. The Dromedaries of Midian and Ephah all they from Shebah shall come and bringing Gold and Incense shall shew forth the praises of the Lord. All the Flocks of Kedar and the Rams of Nebajoh shall come up with acceptance on Gods Altar c Zeph. 3.10 His Suppliants shall draw nigh to him from beyond the Rivers of Ethiopia which place d Fulgent 2. lib. ad monimum p. 85. Bas 80. 1587. Fulgentius particularly expounds of spiritual Sacrifices e Zech. 14.16 17 21. All Nations and all the Families of the earth must go up from year to year to worship the King the Lord of Hosts and to keep the Feast of Tabernacles Every pot shall be holy and all that come to Sacrifice shall seeth therein Then shall the f Mal. 3.4 1. Offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old after the Messenger of the Covenant should be come into the Temple of his body when the Aaronical Priesthood g Hebr. 7.12 should be dissolved and a change made of the Law Jerusalem the holy City shall never be more a singular place to h Joh. 4.12 worship in Nor Jewish Feasts the Seasons for they shall i Gal. 4.9 10 c. be disannul'd Neither shall Sacrifice properly and strictly so called be ever any k Heb. 10 2 more offered to God as gratefull and acceptable For we c Heb. 13.10 have now an Altar to eat off which they have no right to who serve the Tabernacle The Priests of old offered up the souls of irrational creatures But now the case is altered saies m Pie Mirand Tom. 1. p. 54. Mirandula For Michael our Prince and Priest doth offer our rational souls to God His Majesty will not be so served now as in former times he expects we should now serve and worship him n Joh 4.23 in Spirit and Truth a Col. 2 17. In Spirit without Ceremonies and external typifying Ordinances In Truth without Shadows The Jews presented God carnal Sacrifices with spiritual significations annexed to them and couched under them We must give unto God spiritual services apart from the b Act. 15.10 unsupportable yoke of numerous Ceremonies c Rain against Hart. p 491 493. They are not to be endured in Gods worship They savour of a Jewish carnal childish spirit It 's commonly observable that those of a Popish strain and temper that are highly rigid and severely tenacious of multitudes of Ceremonies in Gods service either deduced from some among the Jews or others among the Heathens and blended together with some new inventions of their own innovation are usually remiss in holy and close walking with God and are the greatest persecutors of the Saints as we see at this day in the Popedome Paul d Gal. 1.13 14. when most zealous of the traditions of his Fathers then persecuted he the Church out of measure and wasted it It 's a manifest sign of mans departure from uprightness e Eccl. 7.29 when he seeks out many inventions This being then evident that after the coming of
being attested by grave and sober Authors that lived not far from the times wherein it was acted One having declared briefly the sum of the story Chrys ser 2. contr Jud p. 334. vol. 6. edit Savil. goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now says he if you come to Jerusalem you will see the foundations naked and bare and if you ask the reason you shall hear none but this story and of this matter we are all witnesses A.C. vulg 363. for these things hapned in our own age not very long since But Julian that great and subtile enemy of the Christians presently upon this went on his expedition against the Persians and there felt the direful weight of Gods judgements upon him for those and other his enormous crimes acted against the Truth Happy were it for the Jews could they but discern the strong and marvellous actings of Providence against them when designing the re edification of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 337. ibid. saith the former Author in his third Oration against them For once twice and thrice under Hadrian Constantine and Julian they attempted it but were beaten off the two former times by the Roman Souldiers the last time by fire flashing from the foundations They have formerly talked of a third Temple under the Messiah Their discourses are accomplished at this day but in a spiritual way which they poor souls cannot yet discern while the vail of Moses is upon their hearts 'T is the Temple of the Church wherein Christ delights to walk Let us who upon their casting away were reconciled to God Pray for their resurrection from the dead that so the blindeness which is hapned unto Israel Rom. 11.15 Vers 25 until the fulness of the Gentiles be come in may be visited with the Day-spring from on high that even to them the Deliverer may come out of Zion Vers 26. Hos 3.4 5. to turn away ungodliness from Jacob that they who have continued many days without a King and without a Prince and without Sacrifice c. may seek the Lord their God and David their King and fear the Lord and his goodness in the latter days Rev. 21.1 That so both Jew and Gentile having one Shepherd and one fold may worship him in the New Jerusalem that cometh down from above 3 Pet. 3.13 wherein dwelleth righteousness when the New Heavens and the New Earth shall be manifest where there is no Temple to be seen Rev. 21 22. For the Lord Almighty and the Lamb are the Temple of it Aristot Rhet. l. 1. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The Index An Alphabetical Index of the chief Matters handled in the foregoing Treatise A. AAron's Rod. 61 What it noted 264 c. Accursed are dedicated things 108 Adamant a precious Stone in the Breast-plate 302 Adarconim what Coine 2 4 Aethiophians of Africa mistaken for those of Arabia 154 241 Agate a precious Stone in the Breast-plate 303 Alkermâ—s of what made 294 Almond Rod what 265 Almug-Trees 52 Altar its name whence 282 Altar of Brasse 70 What it noted 281 Altar of incense 62. 64 What it noted 273 Altar to the unknown God 247 America discovered of old 224 Amethyst a precious Stone in the Breast-plate 304 Ammoniack-Gumme 270 Angels noted by Cherubins 259 Their Communion with Saints 230 Annual Festivals 112 Apollo whence derived by Plutarch 251 Arabia famous for frankincense 271 Araunah's threshing flowre The place of the Temple 2. 15. 184 What it cost 3 Arke of the Covenant 59 Mysteries thereof 254 Removals from place to place 252 What wood it was made of 253 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus whence derived and what measure 109 Asuppim Gates where 52. 102 B. BAlsame 317 Bases of the 10 Lavers 79 Bath what quantity 109 c. Bdellium what 261 Beasts 4 in the Revelations 5. are Angels 258 259 Bells on the Robe of the Ephod 88 What they signified 293 Beryll a precious Stone in the Breast-plate 305 Birth of Christ in September 323 Bishops and Elders the same 289 Blew in the Ephod what 294 Blindness what Spiritually 286 Blood of the eating thereof 236 Bonnets of the Priests 88. 313 Book of the Law 259 Bowls of the Candlestick 277 Branch in Scripture for Christ 264 Branches of the Golden Candlestick 277 Brazen Pillars 68 Scaffold 71 Sea 73. 74 What it denoted 283 Bread on the Golden Tables 275 Breast-plate of Judgement 89 Imitated by Heathens 310 What it denoted 299 The Stones in it 307 Breeches of the Priests 88 What they noted 289. 294 Bullocks offered 114 Burial in Churches when came up 246 Burying places of old without the Walls of Cities 245 Burning of Sacrifices what it noted 114 Burnt-offerings 114 Spiritualized 336 338 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 284 C. CAkes 1â— on the Golden-Table 276 Cakes Oyled for the meat offerings 123 Calamus Aromaticus an ingredient of the Oyntment 317 Candlesticks of Gold 66 Their fashion 278 What they noted 277. 279 Carbuncle a precious Stone in the Breast-late 301 Cassia-lignea in the Oyntment 317 Causey to the King's House 52 Cedar its excellency 218 Of what Use 173 Lepers purified with it 121 Censer of Gold 61. 63. 269 Ceremonies of Old were Types of Gospel-things 176 Chambers annext to the Temple 30 In the Courts 57 what they note 242 Chemosh the God of Ammon whence 152 Cherubins two upon and two near the mercy-seat 60 What they noted 257 Of what shape 256 On the inside walls of the Temple 58 What they signified 229 Chief-Priests 91 Christ mediates like a Prince 314 1 Chron. 6.10 opened 146 Cinnamon an ingredient of the Oyntment 317 Cities of the Priests and Levites 128 Their Fashion 130 Cloven tongues sitting on the Apostles 187 Coats for the Priests 88 What they signified 290 Colour varied by light 310 Compasse of the outward Court 45 Corner-Stone Christ 195. 201 Covers of Gold for the Incense-Cup 274 For the Shew-bread 274 Courses 24 of Priests 92 Of Singers c. 98 Courts of the Temple 35 c. What they signified 238 Crassus his going into the Temple boded his ruine 248 Crook-backt perverse 287 Crown of Gold on the High-Priests head 90. 313 What it signified 314 Of the King of Amalek what it weighed 5 Cubical form of the Oracle what 232 Cubit of what Length 16 Cymbals Instruments of musick in the Temple 96 D. DAvids gifts and preparations for the Temple 3 Daylie service 111 Spirituaâ—ized 320 Dedicated gifts to the Temple 3 Dedication-Solemnity 136 Destruction of the Temple 364 Diamond a precious Stone in the Breast-plate 302 Dishes of Gold for the Shew-bread 274 Doors of the Oracle what it noted 233 Of the Sanctuary 22 What it signified 315 Dove what it noted 325 Drams Hebrew Coines how much 2 Drink-offerings 126 What they noted 341 Dwarf what spiritually 287 Dyal of Ahaz 160 E. EArth's roundnesse hinted in
Exteriour Surface of the Earth But Snellius in his Eratosthenes Batavus lib. 2. cap. 3. pag. 138. labours to prove out of Hero and others that five Alexandrian feet which probably were used by Ptolomy an Inhabitant of Aegypt were equal to six Roman and consequently that the Aegyptian stadia were larger then either Graecian or Roman and thence would infer that the quantity of a degree upon Earth was much larger then sixty Italian miles according to the mind of Ptolomy Martianus Capella speaking to this purpose sayes that by Ptolomies account every degree takes up five hundred stadia that is sayes he sixty two miles and five hundred paces each stadium being equal to one hundred and twenty five paces lib. 6. pag. 198. Edit Grotii If any desire to peruse the several Opinions of the Ancients concerning this matter he may find them recited by Clavius upon Sacrobosco cap. 1. in the Section Pag. 104. Edit Londin 8. lib. 2. cap. 13. Sea-mans Practice ch 2. de ambitu terrae But to proceed to more certainty if we consult Gassendus the late Astronomy-Professor at Paris we shall find him abundantly larger even to the allowance of seventy three Italian miles to one degree To which account Mr. Norwood a late learned Improver of his Mathematicall Knowledge towards the advancement of the Art of Navigation doth very near agree in a little Tract of his Wherein he relates his Observation of the Altitude of the Pole taken at the two prime Cities of this Nation London and York in two Summer-Solstices by a large Instrument The difference of the two Altitudes he afterwards comparing with the measured distance of those places performed by great and industrious pains and diligence along the High-ways lying betwixt them in the year 1635. having allowed for Obliquities ascents and descents found a degree in the Heavens to be co-extended with 69 miles 4 furlongs and 14 Poles of English Statute-measure upon Earth Now forasmuch as an Italian mile consists of five thousand feet whereas the English contains five thousand two hundred and eighty not troubling our selves at present with the inconsiderable difference of an English foot from the Roman it being but 66 parts longer then the Roman in such an assumed quantity as takes up two thousand such like parts whereof more in the next Chapter if we reduce the seventy three Italian miles into feet by five thousand we find a degree in the Heavens to take up on the surface of the Earth 365000 Italian feet Gassend Epicur Philosoph Part 1. p. 243. Edit 1649. according to Gassendus and Snellius Again if we reduce the English quantity of miles furlongs and poles into feet the Product will be 367191 feet answerable to a degree Whence it is apparent that the difference is but small wherein the English Observation exceeds the other viz. but three furlongs twelve pole and thirteen feet that is not half a mile in all As to which if we adjoyn Gassendus his Proxime to his 73. which he uses we may even count them coincident Our industrious Countrey-man in his next Chapter most ingenuously acknowledges his Experiment not to be performed with that nice exactness and curiosity which might be used Mr. Greaves in his Roman foot p. 31. according to the Rules he ther◠layes down it being a thing worthy the attempt of some noble person to perform nothing unbeseeming a Prince who in the Eastern parts did once undertake it But our Observations and Experiments are now come to greater maturity for the encouragement of so worthy a Work especially since the useful Invention of Logarithms hath been brought to light for more compendious Calculation But as to our purpose I shall mention one Opinion more concerning the former business and that is of the incomparably learned in the Mathematicks Mr. Oughtred the great Ornament of our Nation now deceased who in his Appendix concerning Navigation Pag. 21. at the end of his Book called The Circles of Proportion Cap. 3. Probl. 3 allows onely 66 of our English miles and somewhat more to a Degree Now then according to the vulgar account of 60 gr to a mile Mr. Wingate in his use of the Logarithms setting Jerusalem's Latitude at 32 gr 0 min. London's at 51 gr 50 min. and the difference of Longitude at 47 gr 0 min. hath calculated their distance to be 2355 miles If any be pleased with Mr. Oughtred's quantity of 66 miles he shall find 39 gr 5 min. the distance before found betwixt Jerusalem and London in degrees and minutes to be resolved into 2579 miles and ½ But according to Mr. Norwood's proportion of 69 miles 4 Furl and 14. Pole to a degree he that compares them in account with 39 gr 5 min. will find 2717 miles 7 Furlongs 30 Poles and ½ to be the distance of these two Cities inquired after Onely two Suppositions must be admitted in this Calculation First that the Longitude and Latitude of Jerusalem is exactly stated Secondly that the Earth is smooth and plain in its Surface or Convexity For the distance will be much augmented to the Travellers sweaty brows in climbing the Alpine Mountains and sliding down the many steep Declivities which he shall meet with in his way besides the many impediments by reason of the Rivers Seas and High-ways in their various Obliquities according to the different Customs of divers Nations A B C D To the Tangent of DA.C. or AD. B. 10 2587359. which is 61 gr 8 min. 20″ 56. 15. 0. The fifth Rumbes Angle Substracted which is SE. and by E. 4. 53. 20. So that Jerusalem lies from London SE and by E 4 degrees 53′ 20″ Easterly But because Rumbes are Helispherical lines therefore I shall rather proceed according to the method proposed by Mr. Norwood for sayling by a great Circle Probl. 6. pag. 13. Whereby we find though I shall omit the Transcription of its Calculation that the distance of Jerusalem from London in the Arch of a great Circle arises to 38 gr 49 min. whereby we see the difference from the former Calculation producing 39 gr 5 min. is but 16 minutes We find moreover by this last method that the Angle of Jerusalems Position lyes from the South part of the Meridian 46 gr 2 min. 52″ So that it lies from London South-East and 1 gr 2′ 52″ more towards the fifth point of the Compass viz. of SE and by E which is the most exact place of its Situation respecting the Metropolis of England It bears then we see from London towards a point in the Compass which lies betwixt the South-East and the East South-East in a direct Line of Position being the Segment of such a Circle which is equivalent to any of the greater Circles of the Sphere According to which some devout Architects perhaps respecting the Mother-Church of all Nations at Jerusalem have built many of our Churches not full East and West but looking towards a Point between the full
which Gates were in the Walls of this Outward Court. Besides notwithstanding the Chel was not extant in Solomon's days yet under the first Temple it seems to be Pag. 95. which he endeavours to clear by an interpretation of that place where 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Rampart and Wall did lament By the Wall interpreting the Court-wall By the Rampart or Chell the space that encompassed it round about which were as it seems by this Text destroyed by the Chaldeans Moreover that these two Courts which Solomon built are not to be understood of the two parts of the Priests Court distinguished by a little Partition that the People might look over it will appear more evident by and by from the Gates and Watches of the Porters which were placed in the Outward great Court encompassing the Temple For so we find them exactly distinct in the Book of Chronicles where read 2 Chron 4.9 That King Solomon made the Court of the Priests and the Great Court shewing that a certain Court made by Solomon distinct from the Priestly Court and being compared with that was greater and therefore a comparatis called so as also because there was no more Courts then this except the Priests It is called The Great Court fitly expressing the demonstrative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text. Whence it appears that the Priests Court was the lesser Whereas if that small fore-mentioned separation in the Priests Court including a piece of ground by all descriptions less then the place where the Priests did minister in their Office should give Title to this great Court then the great Court so called in this Text would not prove so large as the lesser in comparison with which it received its denomination of greatness and so there will arise a fine contradiction in very terms Moreover that there must be laid out a very large Court without the Priests Court in Solomon's days 1 King 8.14 2 Chron. 6.12 may appear from the vast multitudes of People which were at the dedication of the Temple called All the Congregation of Israel no doubt all the males of all the Land according to the command of God for the Dedication was just in the same moneth with the Feast of Tabernacles How many hundred thousands were then present let men judge by Joab's Catalogue brought in to David at the numbring of the People to wit one million and 300000. valiant men 2 Sam. 24.9 which none will be so absurd to think that they could stand possibly within many such Partitions as were in the Priests Court and into the Priests Court it self they might not enter But then seeing we must place them without let 's observe after Solomon's prayer was ended that when fire came down from Heaven upon the Sacrifices the Scripture says that all the Children of Israel c. bowed themselves with their faces to the ground and that 's not all but 't is added upon the Pavement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely the Natural Earth but an Artificial Pavement from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stravit The place then which contained these many thousands of People was all paved with stone which is one usual ingredient into the making and consequently the describing of a Court that is an open place walled in and paved such as was this great and famous Court wherein these vast numbers of the males of Israel did now stand and worship falling down upon its Marble Pavements when they saw the Celestial fire descending from Heaven upon the Sacrifices As for the Gates and Walls about this Court we shall fetch them up by and by whereby to determine this Courts encompassing the Temple round about Secondly In the second place I shall endeavour to manifest even from Josephus himself whose Authority hath been hitherto so abused and wrested to countenance a contrary Opinion that there were two Courts compassing the Body of the Covered Temple round about and both built by King Solomon Pray then be pleased to turn to that place of Josephus his History where according to the proper series of Times Joseph Antiq lib. 8. cap. 2. p. 262 F. Edit Graeco-Lat Genevae 1634. Fol. discoursing of the Reign and Acts of King Solomon he givs in a large and ample account of the sumptuous building of the Temple in the eighth Book of his Antiquities and there when handling these matters of set-purpose you may read expresly recorded these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which words and the following may be thus translated But he compassed the Temple round about with a Wall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Countrey Language by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising it to the height of three Cubits to keep off the multitude from entring into the Holy Court and signifying admission to the Priests onely But without this Wall he built a Court in a four-square Plót of ground raising great and broad Porches and opening with High-gates Each whereof did look upon each of the Winds being shut with Golden Doors Into this Court all the People might enter that were distinct from others in their purity and observation of the Laws But this outward Court appeared unspeakably admirable nay beyond the belief of a mans own eyes For filling up deep Vallies such as for their wonderful depth it was not easie to look down to their bottome and raising them four hundred Cubits high he made the top equal to the heighth of the Mountain on which the Temple was built and so the outward open Court became equal in height to the Temple-Court that is its inward Court For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken for the Temple-building and the inward Court about it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that outward Court. Then he compassed that Court with a building of double Porches fastning the Pillars in the top of the natural Rock and the covering of them was adorned with a Roof of Cedar The gates also of this Outward Court were all made of silver Here you have Josephus in the orderly course of his History particularly handling the Buildings of Solomon and expresly relating first the compassing of the Temple with an inward Court The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compassed the Temple round about upon all Quarters with a Wall For so the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does undeniably import He shall be counted a person little tinctured with the knowledge of the Greek Language and poorly acquainted with Herodotus Thucidydes Polybius Plutarch or Strabo or any of the Greek Historians that shall attempt to deny it But as if that were not enough Josephus to make sure work addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Round about on all sides Onely by the way let us be wary that we do not hence infer that the wall was circular for by 〈◊〉 〈◊〉
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.
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
we approach near the Foot-stool of his holinesse in solemn Worship even in the very entrance of this blessed work The great God having declared that he will be sanctified by all them that (d) Lev. 10.3 draw nigh to him and by all the people he will be glorified The extraordinary height of this stately and pompous building the Porch of the Temple arising even to an 120 Cubits as we have heard before in the former description so famous for its pleasant and capacious Prospect before remembred shews forth to us the excellent sublimity of divine contemplation Wherein the Souls of heavenly Worshippers being intensly conversant look down upon the Earth as beneath a Saint and contemn (e) Mat. 4.8 all the Kingdoms of the World and the glory of them The Heart of a Saint is most humble and lowly who though exalted into divine communion yet is the most noble heroick high-minded person in the whole world being such a one as whose heart cannot be filled with the vast Empire of the whole Globe or the Dominion of all the conceited and imagined worlds in the Universe (f) Col. 3.1 He whose affections are set upon things above is like unto the Church that treadeth (g) Rev. 12.1 the Moon under her feet Upon the Top of this stately Tower which the side walls of the Porch sustained called by the Evangelist Matthew (h) Mat. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pinacle or wing of the Temple the blessed body of our Lord possibly was (i) D. Lightf Temp. p. 58. arrived when he triumphed over the Devil there tempting him to presumption He was now it seems raised by the power of Satan permitted to him by God above the place of the Solemnities of sacred Worship which may yield us this glance by the way That it is a diabolical Tentation a hellish delusion when any poor Souls are elevated and lifted up in their hearts above the instituted Ordinances wherein God hath appointed that we should worship him under the Gospel Besides it exhibits to our consideration the extream danger of spirituall Pride when we are even exalted to heaven by the means of Grace Our dear Lord in his transaction with and conquest over Satan yielded us an Example that as he himself did not so neither might we dare to presume upon the protection of or communion with Angels unlesse we walk in all the (k) Psal 91.11 waies of God who hath promised therein to keep us and because he hath set his love upon us (l) Ver. 14. he will deliver us and set us on high because we have known his name The Mysteries of the Sanctuary or Holy Place NOw let us enter the Gates of the Sanctuary (a) Ps 118.19 the Gates of Righteousnesse Let us enter (b) Ps 100.4 his Gates with thanksgiving and praise let the (c) Ps 24.7 everlasting Doores fly open that we may see the King of Glory in this his sacred Palace that we may (d) Ps 27.4 behold the beauty of the Lord and enquire in his Temple Angelicall words though pillar'd with the firmest Reason adorned with the choisest Gold of Rhetorick and (e) Cant. 4.10 paved with melting Affections are not Chariots majesticall enough to carry within them those Royall conceptions which become those Mysteries that sate in state within these holy Chambers Incomparably glorious was that place of old wherein the unapproachable Majesty of Heaven was pleased to vouchsafe his presence of favour and grace among dust and ashes to take up a habitation among Worms and to receive Homage and Adoration from Creatures in comparison with him lesse then (f) Isa 40.17 nothing and vanity Yet so pleased it the infinite and incomprehensible God so far to condiscend to the workmanship of his own hands as to keep house in the midst of his people whom he was pleased to choose for himself out of all Nations and within this sacred building to command several Golden Utensils to be made and placed there for his use as if he did indeed dwell amongst them Here were the ten Tables of Shew-bread set before him continually There the Lamps of the ten Golden Candlesticks burned with pure Oyl Olive continually feeding their radiant flames Above stood the golden Altar of Incense sending forth its fragrant odours while the King was held in his (g) Cant. 7.5 Galleries to whom while sitting at his Table the (h) Cant. 1.12 Spikenard sendeth forth its rich Perfume Whoever drawes nigh but to the contemplation of these rare and profound Mysteries therein couched let him pull off the (i) Exo. 3.5 shooes of his worldly Conversation and corrupt Affections For the place whereon he stands is holy Ground which is the earnest and ardent prayer of the unworthiest of his Servants before he enters upon so solemn and sacred a work as this before us In former Lines it hath been declared That the Temple in generall signified the Gospel-Church I hope also it shall appear in succeeding passages That the Oracle or most holy place did signify and shadow forth Heaven or the place and state of Saints in Glory It rests then that the Body of the Temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more eminent and yet usual manner (k) 1 Kin. 6.7 The TEMPLE but more properly and strictly styled the Sanctuary should decipher and exhibit the Type of the Church Militant upon Earth and conversing with God in his divine Ordinances His Majesty of old had acquainted his people of Israël that he would set (l) Lev. 26.11 12. his Tabernacle among them and walk in the midst of them which was most graciously performed from the daies of Moses to the Reign of Solomon At which time he declares himself evidently that it was his holy will to â—well in a fixed Temple at Jerusalem promising that he would (m) 1 Kin. 8.29 place his name there Now that the glorious Fabrick of the Temple did mystically shadow forth the spirituall House of the Evangelicall Church the Apostle Paul will come in as a clear witnesse in that solemn appeal to the Hearts and Consciences of his Corinthians (n) 1 Cor. 3.16 17. Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you Yea further he makes every particular Saint to be a little Sanctuary for the Holy Spirit to dwell in as may appear by that expostulation What know ye not that your Body is the (a) 1 Cor. 6.19 Temple of the Holy Ghost which is in you Likewise that the Church of God in general is the (b) 2 Cor. 6.16 Temple of the Living God alledging by way of Testimony that place in Leviticus before cited In another place the same pen-man declares that the Building being fitly framed together and fixe upon Christ the choise Foundation doth grow into a Holy (c) Eph. 2.21 Temple in the Lord. Other where he exhibits the infallible
bewails the sad and prostrate Sâ—ate of the Temple when Pompey and some of his crew entred those sacred Doors and cast their profane Glances upon those mysterious Ornaments my they were so bold as to enter also into the Holy of Holyes (l) Joseph de â—ell Judaic l. 1.6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place it was lawful for the High-Priest onely to be present But it may be observed that the affairs of that great Captain did afterward decline towards the evening of his former Splendor and the shadows of Envy and Opposition to lengthen upon him till at length the Sun of his Grandeur sate in the darkness of Egypt where (m) Plut. in Pomp. he was slain and all his Glory was entombed in Mount Casius in the South part of Syria as (n) Geogr. l. 16. p. 700. edit Casaub Strabo †Lib. 22. p. 422. Edit Lug. Bat. 1632. Mercellinus testifie Which if true 't is somewhat observable that he should be buried as a far off from his own Country so in the borders of that Land where he had committed so great an offence That profanation of the Temple was very great when Persons did enter those sacred walls beyond the Line of their function and therefore good Jeremy did sorely lament among other Outrages committed by Nebuchadnezzar's Army of old this particularly that the (o) Lam. 1.10 Heathen were entred into the Sanctuary of whom God had commanded that they should not come into the Congregation But now God hath consecrated to himself a whole (p) Exod. 19.6 Kingdom of Priests all the people of God under the Gospel being made a (q) 1 Pet. 2.5 9. royal Priest-hood are exalted into the State of Kings and Priests unto God to offer up spiritual Sacrifices acceptable to him by Jesus Christ Not but that still there remains even through the whole length and duration of the Gospel-Age a distinct ministerial Office residing in those who are regularly set apart unto that excellent function according to the appointment of the Spirit of God in the new Testament Their duty it is to attend upon the sacred work of dressing the Lamps of Knowledge of setting forth the Propitiation bread of Life and of offering up the Saints prayers in the Church of Christ Wherefore when the Saints in general are called by the honourable name of Priests we are in that appellation to reflect upon the great measure of Knowledge that in the latter daies is promised to (r) Isa 11.9 Hab. 2.14 cover the face of the Earth even as the waters do spread themselvs upon the Channels of the vast Ocean We may further thence likewise meditate upon that great and sweet Communion which shall then intercede between Ministers and People And lastly forasmuch as the Services of the Priests of old did shadow forth some spiritual things which every Child of God is to perform under the Gospel In that sense are all the Saints called Priests as such who are continually to offer up to God spiritual Sacrifices in the Temples of their own hearts whereof more with God's good leave may be spoken in the latter end of this present Chapter To proceed If then the Doors of the Sanctuary signified and held forth the admission of Saints into communion with Jesus Christ by his inward and effectual Call upon their hearts Give leave for resemblances in respect to the materials of the Doors themselvs and the Posts whereupon they turned the latter being made of Olive-wood the former of Firr The holy Scripture is pleased to set forth the Excellency of that fellowship which Saints enjoy with Christ in Ordinances by participating of the (a) Rom. 11.17 Fatnesse of the Olive-tree unto which they are united and the constancy of their perseverance by the ever-green fresh Verdancy of Christ's righteousnesse through whose Sap onely is the (b) Hos 14.8 fruit of Ephraim found when ingrafted into him by Faith Spiritual fruitfulnesse flowes from a principle contrary to the ordinary course of nature wherein the Cyon though it suck its Juyce and Nourishment from the Stock into which it is inserted yet as to the fruit it follows the kind of that Tree whence it was cut But here the case is altered for the fruit of Believers is found of the same nature with the Root from whence their Sap is communicated and according to the Stock into which they are ingrafted and implanted In this place I shall at present forbear to speak largely of the nature of the Firr and Olive Seeing the Materials and Ornaments of the Doors were coincident with those of the Sanctuary within where I shall more copiously enlarge when once we are entred into that most sacred and stately Palace In respect to the genuine explication of the many excellent Mysteries there layd up I shall conjoyn my ardent suit with holy David's unto the (c) Jam. 1.17 Father of Lights and the (d) Ps 31.5 God of Truth (e) Ps 43.3 O send out thy Light and thy truth let them lead me let them bring me to thy holy Hill and to thy Tabernacles Since then we have finisht our view of the out-walls and doors and have humbly implored a skilful and faithful Guide Let us be incouraged to enter with reverence this Holy place and take a strict notice of all the choise Ornaments within on both sides in the Floor Windows and stately Roof above Wherein I shall first speak apart of the Materials themselvs and after that endeavour with all sobriety to search out what Mysteryes whether Typical or by way of Allusion may be couched under them For as the Sanctuary the Type so the Church the Antitype is all (f) Psal 45.13 glorious within As to the ancient Type and its adornment we read of great provision made of fragrant (g) 1 Kin. 5.6 8 10. Cedar for boards to line the walls of this famous house within Planks of Fir to lay under the Cedar boards for the Floor wood of Olive for the Posts and Doors and all overlayd with choise Gold fastned with rivets or nailes of the same Metal adorned with precious Stones Sculptures of Cherubims Palm-trees and open-Flowers Of which to speak one word in generall If so be the faire Marble stones wherewith the sides of the Temple were built up to the Roof on the out-side have been truly applied unto the Saints or Members of the Mystical Church being called living stones by the Apostle Peter and resembled to those of the Temple in other places of the sacred writings penned since our Lord's Incarnation as being infallible guides in the Application of the dark Mysteries of the old Testament then what can we conceive by Analogy to be more properly esteemed as the true and genuine meaning of these rare and costly materials expended upon the inside of the Sanctuary than the various Ornaments of gifts and graces wherewith the Church of Christ
Jer. 10.5 strait and upright Upon another account it was used of old for an Emblem of a (k) Pierius l. 50. c. 2. p. 651. 4o. Year and of a Month because as they report every new Moon it shoots forth new branches and those but twelve which are but improbable Niceties and Toyes However it was in great Veneration among the Heathen for what Homer hath written concerning Latona (l) Hym. in Apol. v. 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that she cast her arms about a Palm-tree in Delos when she brought forth Apollo and Diana who were worshipped by the Ancients for the Sun and Moon But there is a thing more observable concerning this Tree that whereas others which extend many and large branches grow still narrower toward the Top This is very narrow at bottom where the branches are inserted into its Trunk and spreads very broad at Top toward heaven to receive its influences while its fruit hangs down humbly towards the Earth underneath the spreading branches In the next place let us treat in few words concerning the Olive-Tree Whereof (m) Porph. de antr Nymp. p. 231. Porphyry in his description of the Cave of the Nymphs gives an account why it was placed over its entrance to signify the wisdom of God in the framing of the world for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Olive is the Symbole of the Wisdom of God for it is the Plant of Minerva but Minerva is Wisdome The Country about Athens which City was dedicated to that Goddesse is related to be very fertile in these plants But there was a nearer place from whence the Temple might be furnished even Mount Olivet receiving its denomination from the abundance of these Trees growing thereabouts It is remembred concerning Hercules that his Club was made of Olive wood for Apollonius Rhodius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Branch of Olive which its thought he used as a Symbole of diuturnity For two famous Naturalists (a) Theoph. de Hist Plant. l. 2. 5. Theophrastus and Pliny have related that it is very long-lived and hath great affinity with the Earth insomuch that its dry stumps being stuck into the Ground will bud forth afresh of which the (b) lib. 1. c. 3. former gives this reason Because such fat and unctuous Plants do not easily become dry but do very tenaciously preserve their vital and genital principle It s observed to have a thick Bark which is the note of Trees that draw much moisture from the Earth It loves a Temperate Climate and the fruit is accounted to be of a very even constitution and most proper and genuine for the body of man and (c) Port. l. 2. c. 1. fattens persons that are lean and exhausted with sharp Humours It is accounted by some Writers a very beautiful Tree and possibly it may be so in warmer Countries than ours where it grows naturally and therefore (d) Hom. Ili g. v. 53. Homer compares Euphorbus a comely young man to the green branch of an Olive-Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Plans are (e) Plin. l. 16. c. 26. Port. l. 6. c. 31. Porph. ubi suprà ever-green and flourishing and therefore by the Father of the Poets called (f) Odys n. v. 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when describing the famous Garden of Alcinous in the ancient Island of the Phaeacians now called Corfu Plutarch rendring the reason of leavs falling from trees in the Autumn to be from the cold Air and the drynesse of the Trees saies that the Olive c. lose nor theirs because they are hot and fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symp. l. 8. q. 10. Besides it is a Tree that where it takes will last to a great Age and if (g) Lib. 16. c. 44. Pliny tell true will live 200 years It was as hath been said consecrated of old to Minerva the Tutelary Goddesse of Learning and as it was it self the Embleme of Peace thereby the Graecians did intimate that Arts and Sciences do best flourish in times of Peace when Minerva and her Proselytes sit under an Olive-Tree And because that Goddesse is represented armed under the Name of Pallas they taught thereby that the firmest peace is obtained by the just and prudent Management of Arms. It seems this Tree hath been the Note or Symbole of Peace in very ancient times ever since the Dove brought a (h) Gen. 8.11 Leaf of it to Noah a fit Messenger for such a Token viz. of God's being at length pacified and giving commission for the return of the Waters into their ancient Channels It is observed by some that it was used of old as the Tessera or Token of such a Peace that followed after war and trouble and therefore (i) Martinii Cadmus some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olive do deduce the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Mercy It is reported that after great Conquests in war such among the Romans who procured a Triumph for the Generall were to be crowned with (k) A. Gell. noct Attic. l. 5. c. 6. wreaths of Olive in case themselvs had not been in the Battel It 's reported also let it lye on the (l) Pier. Hierogl lib. 53. c. 1. c. Authors credit that if upon Iron the Mettal whereof warlick Weapons are formed when made red hot in the fire you pour the Oyl of Olives it will tame the rigour of the Mettal and make it in a good measure soft and plyable Which if it be true a natural reason may possibly be assigned to it although from such kind of Experiments the Aegyptians and other of the ancient learned Inhabitants of the East did raise most of the significations of their Hieroglyphical Figures and Sculptures of Plants or Animals and of the dedication of any of the Creatures to the Gods reputing some Mystery to lye hid in the nature of all things Accordingly from the several Excellencies of this Plant which they had taken notice of in several Experiences they have applied to it many mystical significations If a man did see it in a Vision or Dream or had accidentally met with or fell down near one of them when going about any enterprize or journey or expedition in War it was then a prosperous Omen to him of Success Happiness (a) Chartar imag Deor. p. 210. or of Pardon Peace and Mercy if he went to entreat the diversion of a Prince's anger of Meeknesse Hope Joy Fruitfulnesse and the long extent of his successful proceedings in all Cases Nay the Ancients made it the Embleme of Aeternity Hitherto suffice it to have spoken in brief concerning the Trees themselvs whose wood or carved likenesse did adorn the Sanctuary Now let us make an Essay of the mystical meaning of them by way of accommodation and allusion Some of the Ancients have thought that by these excellent Trees the most eminent Servants of God in his Church were shadowed
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
things do but generally hint at the Churches excellencies and probably carry not in them any particular reflection Wherefore I intreat that I may alwaies be construed according to this sense here laid down as not indulging a private fancy nor being any thing positive in these points onely speaking by way of allusion unlesse hints from Scripture do fortify and uphold them Wherefore to proceed according to this intreated construction In like manner the prominency or standing out of the precious stones for so they are conceived to have been bunching out in squares might declare the visibility the exemplarinesse and the radiancy of the Saints The sides of the Sanctuary had three principal great and large ornaments the Palm-Trees the bunches of open flowers of Lillies and the Cherubims The Palm-Trees might denote the Saints patience and the emergency of the people of God out of trouble and persecution who though depressed yet are not broken though cast down yet not destroyed (d) 2 Cor. 4.9 and that if they persevere unto the end they shall walk with (e) Rev. 7.9 Palmes of Victory in their hands after the Lamb whithersoever he goeth Besides as the Palm-Trees stood upright with bunches of pendulous fruit It might shew that Saints have (f) Joh. 4.31 meat to eat in the Sanctuary which the world knoweth not of As there were open flowers carved in Cedar and covered with Gold So the Saints in the State of their conversing here below in Church-Ordinances are filled with the hopes of Glory Christ in them the true Lilly (g) Cant. 2.1 of the Vallies the (h) Col. 2.27 hope of Glory As they are pure white Lillies noting the impolluted ground of their hopes so doth this hope (i) 1 Joh. 3.3 purify them more and more even as he is pure Finally As we find Cherubims on the wals they might denote the constant communion of the Church with Angels For even those pure Spirits do desire (k) 1 Pet. 1.12 to pry into the Mysteries of the Gospel To the intent that now unto (l) Eph. 3.10 Principalites and Powers in Heavenly places might be known by the Church the manifold wisdom of God To note likewise that we should do the will of our Heavenly Father as the Angels in Heaven do perform it with constant alacrity and chearfulness Therein might likewise be exhibited the constant protection of the Church which God affords not only by his own immediate presence but by the subserviency of Angels who are made ministring (m) Heb. 1.14 spirits for them who shall be heirs of salvation Wherefore because of their presence at Church-Ordinances Paul charges Timothy not only before God but also the (n) 1 Tim. 5.21 Elect Angels Women likewise that they should have (o) 1 Cor. 11.10 Power over their heads that is Vailes upon their faces because of the Angels presence in their Church-assemblies as some have interpreted that obscure place Thus much let be sufficient to have spoken of the inside Ornaments of the Sanctuary a little of the Windows Floor and Cieling and I shall then lead you into the sacred Oracle The Windows were made to let in the Light of the Sun into the Sanctuary I will not say there was any particular thing thereby typified but give me leave to allude in conformity to and harmony with the rest so that as the other Ornaments shewed the various graces of Saints adorning the Church within so these might signify a divine irradiation shining from heaven upon their understandings Or what if Christ's Gospel-Light should be noted by (p) Cant. 2.9 it as shining through the windows who is represented shewing himself through the Golden Lattesses Besides since that windows in Scripture are sometimes taken for the (q) Eccles. 12.3 eyes and finding that Prophets are termed (r) Kin. 17.13 Seers Why may not these windows of the Temple typifie the Gospel-Ministers that receive Visions from Heaven For it is by the (Å¿) Psal 36.9 Light of Heaven only we that can see and enjoy the true Light John the Baptist is termed by our Lord himself (t) Joh. 5.35 a shining Light and otherwhere the Apostles are called the (u) Mat. 5.14 Lights of the World not as if they were immediate Fountains of Light but as Starrs and Candles that shine with a borrowed Light or like Diaphanous or pellucid bodies that transmitt Light which originally flowes from Heaven it self teaching us that we must receive no Light from Teachers in Church but such as comes through them from Heaven Wherein we see the difference betwixt them and other Saints Ministers being capacitated to convey light to others as being indued with clearer capacities and irradiated with Heavenly Visions As glasse Crystal the Lapis Specularis so much used by the antients for windows and indeed all perspicuous bodies having (x) Basso Cont. Arist stotl p. 546. straight and direct pores are fitted for transmission of rayes of Light although all Diaphanous bodies do not perform it with equal lustre but accordingly as they are thick or thin or as the pores are more or lesse obstructed by those material atoms as of sand in the glasse and the like whereof they consist For indeed none of these pelluicd bodies be they never so thin but admit of some small (y) Lydiat prael Astr. p. 24. Gassend Epicur Philos. Christ 1. p. 302. refraction although indiscernable to the eye as hath bin observed by curious inquirers We may from the mention of the Temple-windows although we cannot learn that they were adorned with glasse yet herein alluding unto holy Prophets and Evangelical Ministers look upon them as fitted by God with clearer apprehensions the pores of thier understanding being made more direct for the drinking in of the beames of divine Light and transmitting them to others Whereas the Capacities of ordinary Saints are commonly distorted with cares and obstructed with the sorrows troubles and businesses of this World But let Prophets take heed that as the beams of Light receiving tinctures from red or green glasses accordingly do distaine the ground they suffer not the Light of Heaven of its self pure and uncoloured to be mixed and polluted with private passions and affections It is to be observed besides that as those win lows were narrow without and broad within to yield an expansive light into the Sanctuary It might denote that all the understanding which Gospel-Ministers receive from heaven must be imployed for the benefit of the Church of Christ These Windows were high likewise as being above the side-chambers appendant on the out side of the Temple noting the end of the Ministry onely to present divine and heavenly Objects but nothing of terrene and low concernment If we take them to signify the medium or means of the particular illumination of each Saint or the power and faculty of discerning whereby Saints look up to heaven with an eye of love and desire and on earth with
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
the Court of the Priests because the rites and ceremonies of Sacrifice were therein performed The other called the outer Court the great Court or the Court of Israel was that whereinto the People of the Land of Canaan had free admission in case they were clean according to the Law Some speak of a third Court common to the Gentiles and therefore by Christian Writers sometimes termed the Court of the Gentiles But it could not be (d) Dr. Lightf Tem. p. 93. properly styled a Court because without either Walls or Pavements containing it seems the whole compass of Mount Moriah wherein the Gentile Proselytes might stand and worship Some good portion of which ground of the holy Mountain it is conceived was encompassed with a Wall in the daies of our Saviour and was the place out of which our blessed Lord (e) Joh. 2.15 whipped the buyers and sellers such not being supposed to have had admission into the Court of Israël The state of the Gospel is accordingly applyed to all these Courts so called Among which the outmost of all might signify Hypocrites and Formalists who appear in external shape as sacred worshippers standing in the open view of Ordinances Or rather because such Proselytes might come some of them with sincere and honest intention of heart to worship it might shadow forth the state of such persons whose faces are set toward Zion enquire the way to the Temple in the beginning of the work of conversion The Court of Israël may be applyed and accommodated to the faithful Worshippers under the Gospel who are more fully and clearly acquainted with spiritual service and draw nearer to God in divine communion with him and stand in a near enjoyment and fruition of his presence The inward Court was open onely to Priests and Levites denoting the Church-Officers under the New Testament who present the spiritual Sacrifices of Saints unto the Majesty of heaven at the set-times of worship in the publick assemblies The body of the Temple had two more principal parts viz. the Sanctuary and the Oracle Ordinary Priests of old were admitted into the former shewing the secret spiritual communion which the godly Ministers of the evangelical worship do hold and enjoy with his divine Majesty From him they receive the bread of life to dispense for the food of Saints The Lamps of knowledge for illumination of the understandings of the faithful they enlighten at the Golden Candlesticks within the Sanctuary Their Prayers being perfumed with the aromatical and fragrant Merits and Mediation of Jesus Christ yield forth a sweet smelling favour of rest at the Altar of Incense Finally into the Holy of Holies none had access but the High-Priest himself shewing Christs entrance into the Heavens and mediating at the right hand of the Father for us There be that consider only the Court of the Priests and the covered Building in this mystical notion and apply all to the Heavens and Earth according to Josephus and Philo Judaeus and the rest of the Jewish Nation being ignorant of the great and unspeakable Mystery of the Messiah in a spiritual sense Such supposing the Court which entertained both Beasts for sacrifice and Men for the service to signifie (f) Pic. Mirand praef in Heptap p. 4. this World and the state thereof apply the Sanctuary to the starry Heavens and the Oracle to the supercaelestiall world These conceits I shall remit to their several Authours Others conceive that the Court represented the Nations The Holy place the Church and the Oracle figured Heaven so that the Court was a †Moulin Prophecios p. 403. figure of the State of nature the holy place the state of grace the other of glory Others would have the Inner Court whereinto the Beasts were brought and the sinner having confest his sins over their heads slain near to and after burnt upon the Altar the musick of the Levites at time of sacrifice and other services here performed upon this account to set forth (g) Rom. 12.1 our confession of sin praying to God for pardon the slaying of beastly lusts the offering up of ourselves to God as living and rationall sacrifices those of old being but of unreasonable and brute Creatures the works of repentance and washing in the laver of renovation our solemn prayse to God for his manifold mercies and in general the state of such persons as since the Revelation of the Word incarnate do diligently serve and worship the infinite Essence in such Gospel-Ordinances as were typified by the ancient Ceremonies solemnized within this Court whereof more particularly through divine permission in the 5th Section of this Chapter Those then which conversed without these walls of the immediate Worship of God and rested only in the outer Court might possibly shadow forth such persons under the new Testament that are not yet emerged or come out of the common state of man by nature but are yet carnal and unconverted or at least as yet are not arrived into that intimate Communion and fellowship with God neither have sacrificed and dedicated themselves to his Majesty in holy and close walking but have some general knowledge and common conviction and thereupon begin to look towards and draw nigh to holy worship in the spiritual Temple For as I humbly conceive the Worship of the Jewes did not only hint at and shadow forth some parts of the externall form of Gospel-worship and Ordinances but did more principally aim at the spiritual good things of the new Covenant which were to be more fully given forth after the appearing of Christ and the powring out of the spirit upon all flesh in the latter dayes If so be the inner Court wherein the Priests of old performed the principall parts of legal worship did set forth in a shadow the state of the Gospel-Ordinances as it seemes probable and seeing that it was that very Court which was neerest to and did incompass the covered Temple without any other intermediate enclosure and whereas the body of the Temple did signifie the Church the mystical body of Christ Then might this Court consequently which we are now viewing exhibit the constant attendance of the Evangelical Ministry upon the Church and moreover that we draw nigh to God's Majesty in our publick services through the exercise of their Ministerial Functions For as of old the Sacrifices annexed with Confessions and Prayers were mannaged by the Priests whilest the Song was carried on by the Levites so under the Gospel the publick Worship is to be solemnized by the instituted Ministers of Jesus Christ So that as the Sanctuary held forth the Communion of the invisible Church which she holds with Christ in a secret invisible manner unknown to the World this Court might further exhibit the Ordinances of the visible Church wherein all the professed members whether of the reall mystical body of Christ or hypocrites and formalists do joyn and do all hold an external Communion with God in them and
are under the same external and visible priviledges Furthermore allowing an analogy to what hath bin spoken The great outward Court wherein the Jewes worshipped might accordingly hold out to us the visible Professors themselves under the New Testament which draw nigh to God in those Ordinances which the Gospel-Ministers typified by the Priests do handle and mannage within in the inner Court There yet remaineth a Conjecture to be mentioned of that famous and learned Critick of our Nation Mr. Joseph Mede which I shall nakedly propose and resign up the censure unto men that are able or are so immodest as to reflect upon the memory of so deserving a person in the Church as to Revelation-Mysteries This candid and Reverend man having resembled the Temple to Christ thinks there was some Chronical Mystery involved in the Courts as to the State of the Church of Christ in various times under the Gospel and conceives that the Inner Court might denote the State of the Primitive times under Rome while it was Pagan and Heathenish while scorched and burnt in the fire of persecution by the cruel Emperors and their Officers As to which point the Altar in the Priests Court seemed to denote the frequent (h) Mede on the Revel part 2. pag. 3. Edit Lond. 1650. Sacrifices of the holy Martyrs whose Souls lying under the Altar do cry (i) Rev. 6.9 10. how long how long Lord holy and true dost thou not avenge our blood c. This Altar as the (k) Rev. 4.1 whole vision was seen in Heaven that is in the Church which is so called frequently whereas by Earth the wicked and ungodly of this World are meant in those mystical pages The second or outward Court he further conjectures to have been the shadow of the State of the Gospel under Rome Antichristian and Papall for the space of two and forty moneths In the mensuration of the Temple therefore we read of a Precept given to leave the outward Court unmeasured being a place resigned up to the Gentiles to tread underfoot during the time prementioned In a way of worship saith * Lightf Templ p. 6. one even as the treading of Gods Courts in the like sense is spoken of by the Prophet †Isa 1.12 Esay and therefore commanded not to be measured because of the numerous multitude of Worshippers under the Gospel which it could not in the least measure contain according to its ancient limits But to be trodden down saith the former in way of profane contempt idolatrous Worship and persecuting fury against sincere and pure professors of the Truth Suffice it hitherto to have mentioned some Conjectures about the Mysticall meaning of these Courts in this our view wherein I shall not immodestly presume to let loose the rains of fancy but with all humble submission to the sober and godly learned I apprehend the most genuine and least forced interpretation of their typical signification if there were any set Mystery couched in them as such capacious places to be briefly this That as the inward Court was made for the Priests therein to perform the rites and ceremonies of their ancient service into which there was no admission granted to the common people unless when they brought a Sacrifice and were to lay their hands on the head of their offering and to confess their sins over it so might it possibly denote and shadow forth a Gospel-Ministry which in the various functions of the persons engaged in that sacred Office should stand in a neerer capacity of service and approximation to God then any other calling or persons whatsoever Further as the outward Court contained within its prescript limits the ancient senes when drawing nigh to God beholding of the Priests in their services within and joyning with them in the solemnities of legal worship In like manner the faithful people of the new Testament the true inward spiritual (k) Rom. 2.29 Jewes are next unto the Ministry in publick and solemn Ordinances wherein they come nigh to God under the Gospel Now whereas formerly the Gentiles could not be admitted into the Court of Israel but were afar off without the walls of the outward Court Such might shadow forth the state of carnall persons under the Gospel or of formall professors who give their presence in some measure to Ordinances but as the bodies of them under the old Law stood at a great distance so the hearts of these formalists under the new Testament are (l) Isa 29.13 farre from God But since the outward wall of the great Court which kept the Gentiles in old time from intercommuning with the Jewes is broken down by the coming of Christ who did appear sayes holy Paul for this end (m) Eph. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve unloose or take away the middle wall of partition or that wall which stood betwixt the Jews and Gentiles of old Now all are brought into one Court into one body and fellowship and are become coheirs of the same common salvation To conclude It is observable that the great Court whereinto the twelve Tribes did enter of old was nothing considerable in its limits then in respect to what it was set out in its circuit by the Prophet Ezekiel whereof I have spoken before Chapt. 3. p. 49. nay in the Revelation of St. John as was newly noted it was left unmeasured by reason of its quantity and the great number of worshippers as some have thought The measures mentioned in the Prophecy of Ezekiel no doubt what ever the other may denote did signifie the great fulness of the Gentiles and that the compass of the Church in Gospel-dayes should be marvellously extended Wherefore we read in holy Scripture that (m) Eph. 2.14 Princes shall come out of Egypt and Aethiopia shall soon stretch out her hands unto God that is the Eastern Aethiopians of Asia as (n) Ps 68.31 Herodotus termes them or the Inhabitants of Arabia as a learned (o) Lib. 7. p. 408. Knight hath observed nay we read of the men of Rahab or leigh Rehoboth and Babel two Cities of the Assyrian Empire to be born in Zion The former (p) Rawleigh Hist part 1. c. 8. §. 10.3 4 5. Arias Montanus takes to be the same with Nineveh and called (q) Ps 87.4 Rehoboth for its vastness and amplitude Nay the Inhabitants of Philistia and Tyre even the Nations that are on the North side of the Holy Land as the Phoenicians of Tyre and Sidon on the West and South as the Philistims Aegyptians on the South-East and North-East the Cushites or Aethiopians of Arabia and Midian and the people of Assyria and Babylon nay all Nations shall come to the holy Mountain of the Church in the latter day Having brought so famous a throng of People from all quarters of the Earth within these Courts we shall leave them ar their pious devotions and consider the walls wherewith these spacious places were incompassed We
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
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
out of Maimonides The colours of these several threds representing bloud of all sorts did signifie saith the same (c) Pag. 99. Author that the Church and all her actions should be washed and dyed in the Bloud of Christ into whose death they are (d) Rev. 1.5 7.14 Baptized Nay Christ himself warring against his enemies appears in garments dy'd (e) Isa 63.1 2. Rev. 19.13 red in bloud from Bozrah (f) Dr. Taylor of Types p. 103. A Reverend man hath applyed this garment of the Ephod to that Holy flesh of Christ which veiled his Deity as a garment and that it was taken not from Heaven but from his Mother on earth as the matter of that garment grew imediately out of the earth which is therefore so spoken because he mentions it to have been made only of linnen and so to signifie the purity and unspotted innocency of his person The Robe of the Ephod is termed Megnil in the Hebr. and the very same word is used of Christ that he was clad with a Megnil or cloake of Zeal (g) Is 59.17 2 Sam. 6.14 Zeal properly strictly taken is the Ardor and boiling fervency of all the affections when alarm'd by the superiour Faculties to perform some noble design though indeed it s usually taken for a quick and warm mixture of love and anger to revenge a friend upon an enemy But as it is the Ebullition or incensed keenness and sprightliness of all the affections so might the various colours in this Pall or cloake of the Ephod signifie the great and ardent love that Christ bears to his Church in undertaking the great work of the Priestly Office on her behalf Some thought there is that it might hold out his Prophetical Office for in all these garments there was some special note and the same thing might be hinted by various Symbols to teach the dull spirits of the Jews But why the Prophetical Office is hence gathered because King David who was a Holy Prophet wore a linnen a Ephod and Samuel 2 Sam. 6.14 who was no Priest by extract but a Levite and constituted a Prophet and Priest extraordinary upon the death of Eli had when a little one a linnen Ephod I shall leave to the Authors of that opinion But generally it was the note of a Priest as is observed from the stories of Gideon Micah Samuel Abiah Doog and Abiathar and therefore when we find Priests with Ephods its thought it was a Badge and Cognizance of that part of their Office which lay in teaching and instructing of the people when they put on an Ephod of linnen But to lay all these Conjectures aside about Common Priests Levites or Kings their wearing of Ephods when as we know by Gods appointment there were but four garments which the Priests themselves might wear the Breeches Coats Girdles and Bonnets this of the Ephod was peculiar to the High Priest alone and therefore who ever used it without particular dispensation did presume against God's Command or else which is the more soft solution of it that the Jews had a small light and short garment Dr. Prideaux Orat. 2. p. 14. which they cast over their shoulders and was common amongst them being called an Ephod a term for a garment that 's very common as was spoken to at the beginning in its Etymology Whereas the High-Priest's Ephod was thus curiously wrought as hath bin declared none daring to have one of the like work whereas of linnen or wollen or any other matter possibly they might commonly weare garments of that name and shape in making Besides this Ephod was very different from all others in that curious and significant Ornament of the two Onyx stones engraven with the names of the 12 Tribes of Israel (a) Exod. 28.10 Casaub ad Annal. Baron p. 169. six of their Names on one Stone and the six other Names of the rest upon the other stone according to their birth Each stone was set in gold and placed on the shoulder pieces of the Ephod The Onyx stone is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoham The 70 calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Smaragd The Vulgar lapis Onychinus the Chaldee-paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beryl Others Crystal By (b) Jerom ub◠suprà p. 61. Aquila Symmachus and Theodotion the Onyx By Josephus and Junius the Sardonyx and further Jerom adds that the names of the six elder sons were engraven on the stone of the right shoulder and of the six younger on the left But Ainsworth observes out of the Rabbins that they were graven in this order the name of Reuben the eldest in the first place on the right shoulder and Simeon the second son in the first place on the left shoulder Levi the third son in the second place 1. Reuben 2. Simeon 3. Levi. 4. Judah 9. Issachar 10. Zebulon 6. Naphthali 5. Dan. 7. Gad. 8. Asher 11. Joseph 12. Benjamin on the right and so on in this series according to their birth But to enquire a little into this stone I reade that there was a famous Castle called Du-Sohaim in former times in the land of Chaulan or Havilah in Arabia mentioned by (c) Bochart Phaleg l. 2. c. 28. Bochartus out of the Arabian Geographer which had its name from the plenty of these stones in that place or the stones from the name of the City for they are found in that Land as (d) Gen. 2.12 Moses hath asserted in the description of Paradise where the 70 translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The stone called Prasinus because its greennesse was like the leaves of Leeks and is a kind of Smaragd In the Book of (e) Job 28.16 Job where the Shoham is turned by us the Onyx and called precious the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be compared to the precious Oynx In three (f) Exod. 28.9 35 25. 39 5. places of Exodus they turn it by the Smaragd In (a) Ezek. 28.13 Ezekiel they translate it Sapphire In other (b) Exod. 28.20 39 11. places by the Beryl by the (c) Exod. 35.9 Sardius And lastly in 1 Chron 29.2 they translate and the stones Soham expressing the very Hebrew word So that the incertainty of their version being so great we cannot fix upon any thing from them But the general current of interpreters runs for the Onyx so called from its likenesse in colour to the Nayle of a mans hand although there want not varieties of colours in them But as to the Arabian kind (d) Pliny lib. 37. Cap. 6. Pliny writes that it is black with white circles And (e) Solinus Cap. 36. ad finem Solinus of the Sardonyx found near a bay of the Arabian Sea speaks largely So that the plenty of these stones in Arabia not onely mentioned there to be found by Moses but by Pliny and Solinus do somewhat fortifie our Translation Besides it was
at Sampsons's stinging of the Philistins being the cure of Israel according to the Talisman Signatures of the Oriental Nations Against those of Dan the Prophet Zephany denouncing judgements among other Cities mentions Ashdod and Ekron two Cities of Dan Zeph. 2.5 He cries out woe to the Inhabitants d of the Sea-coast which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bissephar Jamma In the Sapphar or port of the Sea Lending possibly a reflection upon this Sapphire of Dan which might be a blew colour inclining to a Sea-green They that toss in Ships upon the Ocean can see nothing when out of sight of Land but Sea and Ayre whose colours are much resembled by this stone Besides as the Sapphire stone is mentioned for the pavement of the Throne of God in Prophetical Visions wherein he sits as Judge of the earth So was Dan declared (e) Gen. 49.16 Judge of his people by the good old Patriarch his Father Jacob which was verified in Sampson who was born at (f) Iudg. 13.2 Zorah in this Tribe and much more in Christ the Anti-type of Sampson into whose hands all judgement is committed by the Father (g) Iohn 5.22 The sixth Stone in this glorious Breast-plare of judgement is in the Hebrew (a) Exod. 28.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias turns it by Adamas the Adamant or Diamond and so do we in our translation The 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the same Track treads the vulgar Lat. Josephus and Jerome I suppose eying their Translation But Pagnine had learned from a great Hebrew Doctor of Spain that it is the same which we call the Diamond hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break in pieces it being the strongest of all precious stones is used in the cutting of others and boring of Pearls His powder also is useful in the polishing of other stones Ainsworth renders it by the Sardonyx and yet sayes that it is like the Adamant But Junius Buxtorfe Arias Pagnine Schindler Avenarius do all count it to be the Diamond from the notation of its Name which if truly derived doth very properly fit its nature This stone is known to all and being cut by a skilful Lapidary is exceeding radiant some rare virtues are ascribed to it by Boetius and others but the principal thing hinted by it is the Emblem of (b) Boet. l. 2. c. 6. p. 138. Fortitude Constancy Innocency and hath been used to that end in Devices by Cosmus de Medices the great Duke of Tuscany Borsus Duke of Modena Frederick Duke of Mantua and other of the petty Italian Princes On this Stone was graven the name of Napthali the sixth son of Jacob according to the order of birth (c) Prideaux p. 18. Fortitudinem exantlantem difficultates invenias In him you may find Fortitude over-coming difficulties Napthali was a forward Tribe under Barak (d) Iudg. 4.6 one of the same generation in the (e) Iudg. 5.18 jeoparding his life unto death in the High-places of the field Of this Tribe came 35000 with (f) 1 Chro. 12.34 shield and spear commanded by 1000 Captains for the service of King David at Hebron that great and glorious (g) Hos 3.5 Type of Christ The seventh in the general number and first of the third row is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leshem by Arias Lyncurius the Vulg. Ligurius The 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Josephus and Jerom Lyncurius Junius Cyanus a blew stone and by Ainsworth the Jacinth or Hyacinth induced by the consideration of the Jacinct in the Revelations But the generality of the Hebrew Lexicographers and most of the Ancients whom we find reckoned up in a very learned Discourse upon this stone in (a) Martius Lexicon in voce Lyncurius Martinius The general Harmony induces me to believe it to be that stone which is called Ligure from its native place Liguria a Country in Italy neer the Alpes and not from the urine of the Lynx a story not incredible It is of the colour of Amber which the ancient Germanes called Glesse and doth not abhor from the Hebrew word Leshem (b) Boetius l. 2. c. 158. pag. 321. as Rivet observes Boetius hath noted that the Ligure is a Species of the Jacinth and so like Amber that it cannot well be discerned from it by the colour but (a) Martius Lexicon in voce Lyncurius either by its hardnesse or not drawing of strawes to it as that will Those yellow Jacinths he takes to be the Ligures of the Ancients (c) Id. l. 2. c. 30. Stones that are not very clear and perspicuous Some think the name of Dan was graven thereon and fortifie the conjecture by (d) Iosh 19.46 Leshem a City which Dan conquered But when the whole story is mentioned at large of that War which the 600 Danites made upon the secure City of the Zidonians it is there constantly called (e) Iudg. 18. Laish and signifies an old f Lion as is well known and thence possibly may be the name of this stone Leshem the colour thereof being somewhat like to that of a Lions-hair But I shall rather follow the former order according to the birth and apply it to Gad of whom (g) Deut. 33.20 Moses speaks thus Blessed be he that enlargeth Gad he dwelleth as a Lion and teareth the arm with the Crown of the Head (h) Gen. 49.18 Though a Troop should worst him at first when he set down in his Lot yet was he to overcome at last The people moreover of this Tribe that came to David at Ziglag (i) 1 Chron. 12.8 men of Might and men of War fit for the Battel that could handle Shield and Buckler their Faces were like Faces of Lions The eighth Stone is in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schebho and is by general consent translated Agate from Achates a River in Sicily neer which plenty of them are related to have been first found Some take it to be called from Shebah the Sabai in Arabia from Shabah to lead captive For among the Sabaeans the Kingly dignity it self was but a kind of (a) Bochart Plaleg l. 2. c. 26. p. 150. captivity for when once he was inaugurated into his Office it was by an old Oracle forbidden him to come out of his Pallace into publike view under the pain of stoning The Sabaeans themselves what were they generally but a stock and generation of Robbers who lay in wait to take men captive and to dispoyle them of their goods This Stone possibly might have its Hebrew name from this Countrey whence they received it For the Merchants of (b) Ezek. 27.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebah brought to the Market of Tyre all precious Stones and Gold The Greek name is deduced from Heb. (c) Bochart Canaan l. 1. cap. 29. pag. 606. Varium maculosum various or spotted there being no
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
Mal. 3.10 Bring ye all the Tithes into the store-house that there may be meat in my house and prove me now herewith saith the Lord If I will not open you the windowes of Heaven and pour you out a blessing that there shall not be room enough to receive it and I will rebuke the devourer for your sakes and he shall not destroy the fruits of your ground neither shall your Vine cast her fruit before the time in the field saith the Lord of Hosts b Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a Meat-offering and a Drink offering unto the Lord your God that is by blessing of the fruits of the Land that they may yeeld such plenty as wherewithall you may prepare Offerings for his Altar which before was c Joel 1.9.13 Verse 10 c. cut off from the house of the Lord. For the field was wasted the land mourned the corn was consumed the new wine was dried up and the oyl languished Several Appendices there were unto Sacrifices under the legal Administrations Manifold washings to denote the purifying of our souls by way of preparation for our solemn spiritual worship which we are to performe to God under the Gospel In Meat-offerings d Lev. 2.15 oyl was used It was an Embleme of mercy saith e Orig. Hom. 2. in Levitic p. 118. Origen and signified the great condescending favour and mercy of our God to hold fellowship and communion with his poor people in Ordinances of his worship Salt was a constant attendant upon f Lev. 2.13 Sacrifice every oblation of thy Meat-offering shalt thou season with Salt nay with all thine Offerings thou shalt offer Salt No Sacrifice is acceptable to God but what 's savoury Salt resists putrefaction and is a great digester of crude and raw humours We must sprinkle Salt upon our Sacrifices and draw nigh to God in his Worship with a serious savoury frame of spirit If Christian conference must be a Col. 4.6 seasoned with Salt how much more our Prayers wherein we speak to the great and infinite Majesty of Heaven In the sacred pages the word of God is compared to salt as wherewith the hearts and mouths of Christians are seasoned against the waterish and indigested notions of persons erroneous in principle and practice Our Lord doth call his Disciples b Mat. 5.13 the salt of the earth by reason of that sound soul-preserving Doctrine which they should preach in his name throughout the world and especially that of repentance from dead works and remorse for sin which though it be for a time smarting and tedious while men do chasten their own spirits therewith yet is it most safe and wholsom and yeeldeth the peaceable c Heb. 12.11 fruit of righteousness to them who are exercised thereby Every true Christian is an evangelical Sacrifice and is to be salted in this wholsom manner that he may become savoury and relishable before God For with such Gods Majesty will make a d Ps 50 5. Covenant by Sacrifice and it shall prove to them a perpetual Covenant e Numb 18.19 a Covenant of salt for ever before the Lord. To this ancient Levitical custom of salting the Sacrifices doubtless our Lord doth strongly allude in the evangelical story when cautioning his Disciples to beware of scandals and offences he argues à periculo presenting before them the danger and torments of hell fire speaks thus f Mark 9.49 Every one shall be salted with fire and every Sacrifice shall be salted with salt Concerning which place g Camerar in p. 22. Edit Cantabr 1642. Camerarius in his notes on the New Testament affirms that in an ancient Copy he sound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every loaf or cake shall be salted in the fire as if there were an Ellipsis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to that copy there seems to be a more manifest allusion made to that place in Leviticus before cited concerning the salting of meat-offerings For the meat-offering which we translate h Levit. 7.12 13. a Cake in Levit. 7.12 13. according to our division of the Bible into Chapters and verses is found in ver 2 3. of the said Chapter as the printed Septuagints are distinguisht and expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loaves But it is no wayes safe to allow such varieties of readings in the holy Scripture according to every corrupt and musty manuscript giving great advantage to the Papists in reference to their Vulgar Latine as is excellently noted by the most learned and judicious a Dr Owen on the Bibl. Polygâ—â—â—a Dr Owen in his usefull animadversions concerning the various readings in the late Bibles And yet farre bolder is the censure and correction of b Scalâ—ger 442 Edit Lugâ— Bat. 1627. Scaliger upon this place of Mark which is extant in his 442. Letter sent by him to John de Laet pag. 806. where he deals with the sacred Scriptures as if he were criticizing upon Theocritus Pindar or some other Heathen Poet and makes no bones of crying out here 's a fault and there 's another contra gentes it must be thus corrected and nemo praeter me indicaverit and crows too peremptorily and irreverently Nihil verius esse potest and all the stir is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged and sayes for certain the Evangelist wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. making at length a Tautology in Scripture and that very unfit and improper which clearly appears being englisht thus according to him Every Sacrifice shall be salted and every Sacrifice shall be salted with salt But well have c Cloppenburg Schol. Sacrif Patriarch pag. 200. Cloppenburg and Spanhemius noted that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is never used by the Septuagint or New Testament Pen-men so neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should answer found in that place of Leviticus and besides that the Greek word is never used in any classical Author for a Sacrifice offered by fire d Spanhem dub Evang. part 3. pag. 453. Whereas our blessed Lord in that place of Mark is shewing that t is better to go to heaven maim'd and halt or blind of one eye expressing matters parabollcaly then for a man to go whole to hell that will not pull out his right eye and cut off his right hand in the case of scandal For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one or every whol man as some gloss upon the place that will not submit to deny himself in the point of scandal shall be salted with fire who being made a Sacrifice to the wrath of God in hell shall be salted with his indignation in that fire that shall never be
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
Scripture 225 And known to the Antients 225 Easter its true time mistaken 333. 334 Elders and Bishops the same in Scripture 289 Elders 24 in the Revelations reflect upon the 24 courses of Levites 258 Eleuthero-polis a City where placed 13 Emerald a precious Stone in the Breast-plate 301 Entelechia what 170 Ephah what quantity 109 Ephod and what it noted 89. 294 Exod. 34.30 vindicated from the Vulgar translation 313 Expiation-day the 10th of the 7th month is Sacrifices spiritualized 112. 332. 339. Eye blemishes what spiritually 287 Ezâ—k 20.25 opened 177 28. 13. opened 309 Ezekiels Visionary Temple 49. 241 F. FAces of the Cherubims what they noted 258 Fat is the Lords 121. 336 Feasts of the first-fruits 112. 332 Seventh month 112 Temple in general 111. c. Fire alwayes burning on the Altar 116 It must be from Heaven 282 Strange what 337 Noted the Spirit 338 In the bowels of the Earth 204 Firr-Tree 218 First fruits 112. 332 Fishes why not offered 114 Floor of the Oracle 27 Sanctuary 23 And what it noted 231 Flowres of the golden Candlestick 278 Foot-broken what spiritually 286 Foot English of what quantities 45 Greek of what quantities 45 Roman of what quantities 45 Foundation of the Temple 19 is Christ spiritually 194 Foundations how applyed to Apostles 202. 214 Frankincense 270 in Meat-Offerings 123. 125 its difference from Incense 349 where it grew 271 Free-will-offerings 114. 121 G. GAlbanum a precious Gum. 270 Gate principal of the Temple why on the East-side 242 Gates of the Inward Court 53. 243 Outward Court 51. 101 what they noted 244 Genealogists were Levites 106 Genealogy of the High-Priests 100 Levites 100 Porters 102 Gerah a Coine how much 2 Gibeon its situation 252 Girdle of the Ephod 89. 298 Priests 88 what it signified 291 with its uses 292 Girdles used for purses of old Ibid. Glasse how ancient 23 hath direct pores 230 Goats offered 116 what they noted 325 God to have no Image say some Heathens 249 God's part in the Peace-Offerings 122 Gold its proportion to Silver 3. 228 of Ophir whence 224 what it signifies 226 Golden Censer 61. 63 Gospel-Substances typed by the ancient Ceremonies 176 Graces of the Church set out by the inside Ornaments of the Sanctuary 221 c. Gratulatory Sacrifices 334 Gums precious for the Incense 269 H. HAnd-broken what spiritually 286 Harps 96 Heave-Offerings 122. 123 Heifer what it noted 325 Heifer burnt 117 118 High-Priest 91 Did not go into the Holy of Holies with his rich attire 314 His Election 285 Their severall names under the first Temple 144 Their Vestments 88 Under the Gospel Christ 289 Hin of what quantity 109 Homer of what quantity Ibid. Hony forbid in Sacrifice 349 Horns of the Altar what noted 282. 344 Hyssop how used in the Lepers purgation 121. 173 I. JAsper a precious stone on the Breast-plate 306 Idolatry to kneel before a memorative Image 251 Jealousy-Offering 123 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch from Ehejeh 209 Jericho its situation 252 Jerusalem's position 9 Images none in the Temple by the attestation of Heathens 247 Incense Altar of Gold 62. 64 at Sacrifices 114 for the Sanctuary made of four Ingâ—edients 269 Its difference from Frankincense 349 It noted prayer 273 Not to be now used in worship 350 Inner Court 48 Inscriptions on Temples 209 Jesephus reconciled to the Rabbins 47 Isaiah 36.22 explained 150 Itch what spiritually 288 Judges were Levites 105 K. Kings 1.7 39. explained 76 Kings house nigh the Temple what it noted 243 Kings of Judah during the Temple a short Chronicle 152. c. Kings pillar in the Temple 72 Kiriath-Jearim where situated 252 Knops of the Golden Candlestick 278 Korban what 334 L. LAmb signified Christ 320. 325 Lambs two sacrificed daily 111 Lamps burning continually 277 drest every day 111. 278 for the Golden Candlestick 278 Lamenesse what spiritually 286 Lavers ten 79. 284 Lawyers were Levites 106 Leaven forbidden 349 Leper cleansed 117. 121 Levites 94 their Revenues 133 whom they noted 319 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frankincense 270 Light for Doctrine 279 Ligure a precious stone in the Breast-plate 303 Lillies or Tulips 223 Linnen why used by Priests 289. 291. 295 Living stone Christ 203 Log what quantity 109 M. MAintenance of a Gospel-Ministry 277. lin 3. 354. c. Male for a Burnt-Offering 114 Maneh of what quantity and value 2 Manna The derivation of its name What it signified Why termed Hidden 260 Manna-Pot of Gold 61. 259 260 Mark 9.49 opened 348 Math. 23.35 opened 156 Measures of the Hebrews 109 Meat-Offerings 122 what they noted 347 Men sacrificed by the Heathens 323 Mercy-Seat of beaten Gold 60 what it signified 255 Mincha what 334 Ministers not to exercise other Callings 359 Ministry a distinct function and to endure to the end of the World 190. 216. 266 267 268. 318 Mitre of the High-Priest 90. 313 Mitres of Bishops why horned Ibid. Monethly Services 111 Moriah mountain 15 what it signified 182 whence derived Ibid. Moses mentioned in Lucian 250 Posterity the Treasurers of the Temple 103. 164 Mountain of the Lord's House 182 Musicians of the Temple 98 Musick at Sacrifice 111. 351 c. Instrumental not to continue in worship 351 Myrrhe 269 an Ingredient of Holy Ointment 317 Mysteries of the Temple 106 N. NAbonassar's Aera useful in Scripture Chronology 364 c. Nazarites Offerings 115 Nethinims 107. 319 New-Moon Festivals 111 Nose flat what spiritually 286 Numb 17.8 opened 265 Numb 35.5 explained 131 O. OBed Edom and his Sons Porters 101 102. 104 Odours noted prayers 261 Offices of Christ set out of old 264 Ointment of the Temple how compounded 268 Olibanum in shops is the Ancients Frankincense 272 Olive Tree its Excellencies 219. 223 Significations 217. 233 Omer what quantity 109 Onycha what 269 Onyx-stones on the Ephod 297 Onyx-stone on the Breast-plate 306 Open-flowers Lillies 223 Ophir in East India 226 is Taprâ—bane 236 Gold 224. 229 Oracle 25 what it noted 232 why at the West-end of the Temple 174. 208 Oracles of the Heathens silenced 198 Oxen under the Brazen Sea what they noted 284 Oyl for the Lamps 277 Vessels 278 What it noted 284 P. PAll of Metropolitan's whence 294 Palme-Tree what it might denote 219. 229. 234 Palme-Trees carved on the Walls 59 Parbar-Gate 53. 102 Partition-Wall 25 What it noted 241 Passeover 112. 321 Pattern of the Temple given to Solomon 3 Pavements of the Courts 54 Paul the Apostle described in Lucian 249 Peace-offerings and what they noted 121. 346 Pentecost 332 People's part in the peace-offering 122 Piety the best policy 243 Pigeons offered 114 Pillar of the King 72 Pillars of brasse 68 For what Use 280 Place where the Temple built what it denoted 182 Pomegranates on the Robe of the Ephod 88 What they noted 293 Pomegranates their nature 203 Porch of Solomon 244 The Temple 21 Why open 200 What it denoted 208 Porches round about the Courts 55 What they signified 244 Porters
forth Forasmuch as we read often in Scripture of Men noted by Plants and Trees as judicious (b) Comm. in Esa 53. fol. p. 808. Rivet and others have observed The Parable of Jotham in the Ninth of Judges and the (c) 2 Kin. 14.9 Message of Jehoash King of Israel to Amaziah King of Judah with many other places in the Canticles and the Prophets do evidence it Wherefore learned (d) Jerom. Tom. 5. p. 277. edit Erasm Lugd. 1530. Jerom compares Cyprian and Hilary and other Holy men in the Church to Cedars and Firr-Trees in his Comment on that place of the Prophet Esay where there is a famous Prophecy that in the latter daies the Glory of (e) Isa 60.13 Lebanon should come to the Church the Firr-Tree and others to beautify the place of his Sanctuary The Beams whereof were to be laid with (f) Can. 1.17 Cedar and its Rafters with Fir. Nay further it 's a very common resemblance which both ancient and modern Interpreters glance upon That as the twelve Wells of water at Elim hinted at the twelve Apostles So the seventy (g) Exod. 15.27 Palm-Trees at the seventy Disciples But seeing the several Trees forementioned as to their Sanctuary-Use were imployed for inward Ornaments of the House and annexed to the stones of the Temple which signified the living stones of Saints in the language of holy Peter I shall crave leave to apply them rather to the inward Graces and Vertues of the Saints wherewith they are adorned in the sight of God and Man then to the persons themselvs In which respect the extraordinary greatnesse of their body and admirable strength might possibly reflect upon the (h) Dr. Edw. Reynolds on Hos 14. Ser. 5. p. 38. stability and firmnesse of the Church The constant Verdancy of their ever-green Leavs might denote the duration of the Church in spiritual prosperity notwithstanding all its storms and yielding heavenly refuge and shadow to such as lye under her branches For the Righteous shall be like a Tree whose leaf shall never (i) Ps 1.3 wither Their great procerity and tallnesse especially in the Cedar and Firr might be a resemblance of the growth of the Church and its approximation to heaven Their resinous or unctuo us qualities resisting Putrefaction might hint forth the constancy of the Church and perseverance in Grace against all her inward corruptions and defilements Their fragrancy the excellent savour of holinesse and of the evangelical good works of Saints who shall (k) Psal 92.12 grow like the Cedar and their (l) Hos 14.7 smell shall be like unto Lebanon Those that be planted in the house of the Lord shall flourish in the Courts of our God The Palm-Trees wherewith the Sanctuary was every where adorned as being carved between the Cherubims on the Doors and Wals of the House and curiously wrought upon the Veil were an excellent Emblem of the flourishing and conquering condition of the Church notwithstanding the sorest pressures of her enemies Her constant Motto in all Ages having been that of the Palm Depressa resurgo The Church is expresly (m) Cant. 7.8 See Ainsw in loc compared to this Tree in the Song of Solomon in whose branches the Lord Jesus takes great delight Possibly the Psalmist might reflect upon the Palm-Trees in the Sanctuary when he brings forth that excellent promise that the righteous shall flourish like the (a) Ps 92.12 Palm especially since he mentions their being planted in the house of God and bringing forth fruit in their old Age where they shall prove fat and flourishing That this Tree was used as the Embleme of Recovery o◠of trouble in ancient times seems probable by that speech of Job who foreseeing by a divine ray his future rising out of the dust of Affliction prophecyes of himself that he should multiply his daies (b) Job 29.18 as the Sand saith our Translation but as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Seventy translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vulgar Latine Palma and by sundry learned Lexicographers is turned by the Palm which the following words seem much to favour seeing the Metaphor of a Tree is so clearly insisted upon in the succeeding verse when he tells us that his Root was spread by the waters and the dew lay all night upon his branch So that the restauration of Job to his former splendid condition after he had been long prest under the weight of sorrow and calamity seems to be fitly resembled by the Palm-Tree's rising up to its former erect posture after depression As it was with Job so it falls out with many a Saint nay the whole Church of Christ in general though for a while it may lye under heavy pressures yet at length it shall spread most gloriously and triumph with greater lustre Wherefore when Christ the King of his Church was riding in solemn procession towards Jerusalem the people cut down (c) Joh. 12.13 Mat. 21.8 branches of Palm-Trees and cast them in the high-way where he was to ride whence might be raised a most happy presage from the constant and received Hieroglyphick of the Palm-Tree that though his Kingdome was but small and obscure opposed depressed and injured at first yet at length it should recover most gloriously and fill the whole Earth with its fruitful branches We read that the Children of Israel when celebrating the feast of Tabernacles were commanded to make their Booths (d) Lev. 23.40 of boughs of Palm-Trees as well as others For as the feast was to commemorate their dwelling in Booths in the Wildernesse after their delivery out of Aegypt So the branches of these Trees might as in a Mirrour give them the reflection of a great Mercy after deep misery and bondage in the Land of Ham. But to conclude Neither was the Palm a token of Victory among the Heathens onely but also in sacred Scripture where we may read of the holy Martyrs triumphing in heaven with branches of (e) Rev. 7.9 Palms in their holy and victorious hands In the last place for the Olive Tree we read that the door-posts of the Sanctuary were made thereof whereby might be shadowed forth that heavenly peace which Saints enjoy when they are admitted through the doors of Ordinances into communion with God O! then their Souls shall be abundantly satisfied with the (f) Ps 36.8 fatnesse of his House Ordinances do most exceedingly raise and ennoble the Spirit of God's people when those golden Pipes do convey the Oyl of Grace and Life from above into their thirsting breasts When they are inwardly (g) 1 Joh. 2.27 anointed with that heavenly Oyl Olive of the Spirit of Grace which should teach them all things The Disciples had a promise on the Mount of Olives where the door of heaven was opened for the reception of our Lord into Glory that they should receive power after the (h) Act. 1.8 Holy Ghost was come
upon them in his divine Unction to be witnesses to Christ even to the uttermost parts of the Earth To proceed in discoursing further on the Ornaments of the Sanctuary As all the Cedar boards were laid most exactly eeven and plain doubtlesse with greatest care imaginable so likewise the Saints that hold spiritual fellowship in the body mystical are full of harmony and union (i) Eph. 4.3 5. c. endeavouring to keep the unity of the Spirit in the bond of Peace And as the Boards were fastned with nailes and riverts of Gold this might exhibite the fixedness of Saints (k) Ps 61.4 abiding in the House of God for ever and trusting in the covert of his Wings their (a) Ezr. 9.6 Eccl. 12.11 Isa 22.23 25. Zech. 10.4 Nailes being fastned in a sure place by the Master of Assemblies even in that place where God himself hath promised to (b) 2 Cor. 6.16 walk in the midst of his people and to blesse them All those things hitherto recited with several after-mentioned were appointed for the Beauty and Ornament of the Sanctuary within where indeed was its chiefest lustre and glory So is it with the Church She is all glorious (c) Ps 45.13 within Yea and every Saint as his joyes so his graces are hidden from the Eyes of the World That 's the comfort of the Children of God that like Christ our Head They have meat to eat of which the World knoweth not of places in the Holy Sanctuary to take therein most refreshful turns which are invisible to the world But for the further beautifying of this holy place we read that there were Open-flowers carved upon the Cedar in a very pleasant and stately manner which are supposed to have been formed in (d) Lightf 2 d. Temple p. 81. this wise Throughout both the sides of the Sanctuary there were long wreaths of bunches of Flowers and Cornucopiaes carved in the fragrant Wood running all along in a Line paralel to the Horizon and the first row of these flowered Carvings began probably at the bottom of the Wall near the golden Floor and over them Cherubims and Palm-Trees all along to the end on both sides Then another row of bunching flowers and then Cherubims and Palm-Trees again up to the top by the roof in as many ranks as the bignesse of the Figures would permit and suit with the heigth of the Sanctuary Our Inquiry may be for a little time what sort of Flowers these were To which the Glosse of the Chaldee Paraphrase proffers some satisfaction constantly reading the Texts where they are mentioned by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bundles or wreaths of Lillies We have frequent mention of carved and molten works made like unto Lillyes in the Temple-stories as in the Lip or Border of each of the 10 Lavers In the turning down of the brim of the Brazen Sea and in the fair Ornaments which were added to the heads of the two famous Pillars standing within the Porch before the Sanctuary In respect to the present Sculptures in hand As our Text calls them Open-flowers so they might resemble the hope of the heavenly Glory which flowres in the hearts of Saints walking here below in the Ordinances of the Sanctuary For as the hope of the harvest lies in the blade so the hope of fruit and seed lies in the flowers of a Plant. In that they were made to resemble the flowers of Lillyes it suits aptly with the frequent allusions made in Scripture unto Lillies respecting the Church The Spouse is compared by Solomon to a (e) Cant. 2.2 Lilly among Thorns and the Bridegroom himself is brought in as feeding among his (f) Cant. 2.16 6.3 Lillies It is observable that our Lord compares Solomon in all his (g) Mat. 6.29 glorious raiment unto the Lillies which because of the variety of his gorgeous Attire might possibly be most resembled and set forth by that admirable and curiously coloured Flower which we call the Tulip at this day being brought to us originally from Persia whose chief City was called Shushan and a Province within that Empire termed Susiana from the plenty of those curious Flowers growing there naturally But as it passed through Asia and the Turks of Constantinople whence we received it more immediately it gained thence the present name of Tulip from the Turkish attire about their heads Now if this were the Flower as 't is probable whose Effigies was carved in the Sanctuary although the variety of its colours for which it is worthily esteemed the Queen of Flowers could not be manifested but by Enamelling the Gold which was laid upon the Cedar a thing probably wherewith the Ancients were unacquainted yet in consideration of its rare variety we may resemble to it the excellent and curious mixture of Graces and Vertues shining in the hearts and lives of Saints But if it were no other then the ordinary tall white Lilly or perhaps that curious neat and fragrant small flower of the Lilly Convally which grows amongst us then as whitenesse is many times used for the Embleme of purity innocency and chastity so might these flowers denote the purity of the Saints Holinesse the unspotted innocency of their lives towards men the integrity of their hearts toward God the untemerated chastity of their conjugal Love toward Christ and as (a) Eccl. 9.8 white Garments were used of old in times of Joy and festival Solemnities so might these shadow forth the unspeakable Joy of the Spirit shed abroad in their hearts upon the account of those gracious endowments wherewith they are qualified But now although the Church of Christ be thus undefiled pure and beautiful in the sight of God like the Lilly yet shall not her beauty be as that fading flower in the morning pleasant and lovely to see to in the evening dry and withered but as the Flowers in the Temple-carvings were alwaies open so shall her Graces and Ornaments be alwaies flourishing till their Roots shall be transplanted into the Eden above at the right hand of God where the Rivers of pleasure shall alwaies preserve them from a flaccid declining when their Graces flourishing here in the Garden of the Vally shall be curiously tied into a Crown or Garland which is (b) 1 Pet. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) 1 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcescible and incorruptible reserved for them in the Heavens Besides because the Lilly is but a tender plant and of small Roots lest the duration of the Church should not seem to be clearly set forth by it therefore are her Roots promised to be strong and abiding like the Cedars of Lebanon So that as the other similitude did set forth the beauty and pleasantness this doth denote the perpetuity and continuance of the Church of Christ as hath been (d) Dr. Edw. Reynolds on Hos Ser. 5. p. 38.4 to observed by a most learned holy and reverend Worthy of our Church