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
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
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
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
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
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 〈◊〉 〈◊〉
Lib. 1. Cap. 2. A. Gellius that defamed all the sober persons in Greece and Italy on purpose to extol his own dull apprehensions but was seasonably reproved by Herodes Atticus out of Epictetus where let him behold and blush at his censure Mean while let us consider that those Types which have some countenance from Scripture it self for their divine assignation but are not fully cleared up out of those sacred pages and yet seem in their own natures to bear some resemblance to and hold some proportion with the thing signified Satis est saies (c) Metaph. 80. p. 755. Calovius si detur convenientia in qua ratio Typi salvetur It 's sufficient if there be such an agreement as whereby the formality of a Type may be preserved The Types of old were the shells the typified matter the sweet kernel within So that as the fashion of the kernel is within such is the external forme of the shell without and accordingly we find it to have bin so in Types The ancient Types are frequently compared to shadows The Typified things then are the bodies from whence these shadows were projected or cast So that the Type is hinted by this similitude to have bin far inferiour to the body or substance from whence it was derived and yet herein we may find some dark similitude and resemblance of that body whereof it was a shadow For look even as a shadow gives the shape of a body sometimes in equal proportion according to the position of the light by means of which the shadow represents the intercepting body So did the Types some of them admirably delineate and effigiate the shape of spirituall things Besides shadows which attend upon bodies shew forth their motions either progressive or retrograde the inclining of the whole or the flexure of any member according to the various postures of the body it self or else are increased and diminished according to the various height of the luminary In like manner seeing Christ our mediatour is the glorious substance of both Law and Gospel we may observe that in the Law his back was upon the Jews Moses being admitted to behold the (d) Exod. 33.23 back-parts of God only standing in the dark and opacous shadow of the Ceremonies whereas in the Gospel we stand before the (e) 2 Cor. 4.6 face of Christ the light of the knowledge of the glory of God shining upon him directly and from his face upon us by reflection we being now removed from behind Christ out of those ancient shadows Our blessed Lord the Sun of righteousnesse began to arise in the Protevangelium or that antient promise given forth to Adam in Paradise and daily rose higher and higher in more clear emanations of light upon the hearts of the Patriarchs in fuller promises of his coming till at last he ascended up to the Just meridian when he appeared incarnate upon the earth and accordingly as the times dreâ— nigher to his apparition in the world in humane flesh so the shadows began more and more to decrease and the apprehenâ—ions of his incarnation to be more fully cleared up to their understanding Even as the higher the natural Sun gets towards the appointed elevation in his noone time glory so do the shadows of all bodies decrease in their stature Moreover the nearer they are in their position to the illuminating body the more strongly and brightly are they irradiated according to that Theoreme of Vitellio Omne corpus umbrosum puncto luminoso propinquius illuminatur ab illo puncto fortius corpore plus distante Optic l. 2. Theor. 22. Furthermore in this resemblance of Types to shadows if we observe the situation of the grosse and dark body we find the shadows sometimes cast ab ante before and sometimes à parte posticâ behind when the body is fixed and the luminary moveable In like manner we may speak allusively of the Jews as of old standing in the shadow that was cast from behind the Lord of glory we likewise have some shadows but they are cast ab ante from before his face as he is moving forward in his Kingdom of grace such are the two Sacraments For we behold his face in some measure reflecting on the state of his incarnation though palely represented in the layer of baptisme and ruddily in the wine of His supper The glory of his Divinity and Mystical headship in heaven lends us a shadow of his meritorious work in the Sacramental representations of his sufferings by the Symbols of his body and blood For in these Gospel daies there doth rarely or never appear any (a) Placauâ— de Typ p. 8. shadow of the Lord Jesus without and apart from his Mystical body the Church Therefore is it that we read of blessed Paul (b) Phil. 3.13 forgetting those things that are behind in the ancient shadows and reaching forth to the things the deep things of the Gospel that were before him in grace and above him in heaven In all Types there is some obscurity even as the proper notion of shadows lies in the absence of light from the place obscured by the interposing and eclipsing body wherefore the greater diligence is to be given in examining the various parts of the shadow with the lines of incidence as they fall from the substance that intercepts the light Moreover it is not extraneous to our purpose to observe that one and the same body may give forth many shadows varying in their appearance according to the differing postures of its own parts or of the whole body in general at different times or else in respect to the various aspect of the Luminary in its different altitudes or as the raies may be more or lesse refracted by the copiousness or the tenuity of vapours In like manner there may be various Types of the same spiritual (c) Col. 2.17 substance which is Christ There may be several rounds in the Typical ladder by which we ascend up into the knowledg of our Lord in the Gospel-firmament which doth far transcend and surpasse all the ancient shadows of him in the Law Wherefore as in all similitudes there is some dissonancy or disagreement from the things which they shadow forth to excuse them from identity So here we shall find great disproportions and dissimilitudes wherein the Evangelical substance doth far out-bid the legal shadows That we may proceed then Methodically in the examination of these ancient shadows so far forth as concerns the Temple the proper subject of this Treatise It being not the designe of this work in hand to launch forth into the vast Ocean of all the Mosaical and old Testament Types I shall first prove from holy Scripture that the Legal Ceremonies were shadows of Evangelical truths and afterward treat in some measure about the method and manner of our enquiries into these deep Mysteries laying down some Canons or rules as the Basis or foundation of our progresse As to the first particular if
larger pieces of the Temple For unlesse such a smaller material be admitted to commence the degree of a Type especially when some Gospel truth may properly and without straining be applyed to it in concomitancy with the greater there may possibly appear some chasm or widening deficiency in the main material to be challenged by the captious for a blemish and imperfection in the designment of it for a typical signification of spiritual matters Yet herein it is not my intention to be critically and anxiously inquisitive into every minute and inconsiderable particle prying through the microscope of fancy into the knop of every spoon the fashion of the slaughter knives the thicknesse of each cauldron the situation of each vessel or the cubital dimensions of each material as if some rare Mystery were laid up in their numbers In which Ribera and some others are too curious in finding out Mysteries where most probably none were intended and dividing most subtlely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their small cummin into nice portions shewing themselves if I may so speak to be overmuch wise in the phrase of Solomon I had rather consider those lesser parts ut Typo ministrantia as only subservient to the main Type as (b) In Exod. Cap. 26. p. 1127. in folio Dr. Rivet conceives in his exposition upon Moses his Tabernacle As to the work then in hand I shall in the first place implore the divine aid of heaven and the assisting presence of the holy spirit in the illumination of my mind by the Lamps of the Sanctuary and beg that my eye-sight may be washed and cleansed with those waters that issue from under the (c) Ezek. 47.1 threshold of the sacred Temple That he who beareth the key of David would graciously please to open a door of entrance for me that so I may rightly understand and properly expresse my conceptions in reference to these Mysterious affaires Secondly I shall cautiously indeavour to proceed in this businesse generally according to the 6 forementioned Canons as to the explication of the nature of these excellent Types Yet herein I shall not need in the unfolding of their meaning to alleadge and apply the aforesaid rules which will prove tedious and uselesse seeing common reason is a sufficient Cynosure or load-starre in that particular Thirdly It shall be my study and care to give diligent and deep intention of spirit to the things in hand and yet I desire to propose them with all modesty and sobriety not challenging any determinate assertion unlesse where Scripture proves exceeding plain and evident Intreating the Courteous Inquirer to pardon my infirmities and not to passe too precipitant a censure upon the expositions before he have conferred the explications with the preceding Canons and the opinions of learned Divines both ancient and modern to whose apprehensions I freely and humbly submit my self Fourthly I shall crave leave to acquaint my ingenuous Reader that it is not the designe of this work to enlarge most amply upon all the significant parts of the Temple much lesse upon all the antient Types and Ceremonies they being a subject matter fit for persons of deeper insight and knowledg then I have arrived to Who having bin much intreated by a neer Relation somewhat concerned in this peice as at whose cost all the figures were cut in brasse to contrive one Chapter concerning the Temple-Mysteries I was in a good measure unwillingly drawn to this work in particular as indeed to the whole by a strange over-ruling Providence as may possibly somewhat more appear in the prefixed Epistle Wherefore I humbly and most earnestly entreat the kind interpretation of my poor labours the passing over my weaknesses by all learned and sober persons hoping that this so thin and slender an Essay may quicken and incite some abler quill taken from some Seraphims wing to pierce deeper into the heaven of these divine Mysteries dictated by the all wise Majesty of God himself As to some moderate explication whereof at present that I may proceed in a Methodical path Let me first in general treat a while concerning the time and place of its erection together with the Famous builder King Solomon who undertooke the care and charges of that Excellent work and then descend to speak to the several particulars in six Sections that so the Temple-Mysteries may be digested according to the method of the several preceding Chapters in the Compilement of its History So far fotth as there is any thing of spiritual signification in them All which may be very Commodiously reduced to these 6 heads following whereof I shall endeavour to discourse with all perspicuity and convenient brevity 1. Of the covered Temple and its several included divisions 2. Of the Courts and buildings round about it 3. Of its various Utensils and Ornaments 4. Of the several divine Officers 5. Of the solemn services in the Worship of Gods Majesty 6. Of the beneficial Endowments wherewith the Officers were encouraged in the performance of their several duties incumbent on them Which particulars when I shall have handled with all expedition and succinctnesse possible for such a work through divine permission and assistance A close shall be then affixed to this Chapter whose subject is the most choise and excellent most rare and difficult of all the rest Concerning the Mysteries of the holy Temple respecting the Time of its Erection IN this Paragraph containing an enquiry of what Mystery might possibly be wrapped up in the Circumstance of time wherein this glorious Edifice was erected I shall only mention some apprehensions of others who delight much to converse with numbers in the School of Pythagoras (a) In Heptaplo Lib. 7. c. 4. p. 35. Picus Mirandula a Learned man yet deeply affected with such kind of Mysteries conceited that the 6 dayes of the worlds Creation did prenote 6000 years of the worlds continuance each day being put for a thousand years Moreover that in each thousand years continuance there was somewhat notably correspondent with the Created works of each particular day So that as the waters were distinguisht into their several seats on the second day even so within the compasse of the second interval of a thousand years the great overflowing deluge covered the face of the Earth In like manner as the fourth day produced the glorious luminaries So within the compasse of the 4th interval of a 1000d years did Christ the (b) Mal. 4.2 Sun of Righteousnesse arise in the world and the Church signified by the (c) Cant. 6.10 Moon and the (d) Rev. 12.1 12 Starâ—s of the Apostles shined in her Horizon Nay the Temple which prefigured Christ and his Church was compleatly finished in the three thousandth year of the world and fasted a whole millenary of years viz. through the whole fourth day of the world bating the intercision of a few years during the Captivity of Babylon which was supplyed by its continuance about the same quantity of years
after our Lords birth till its dissolution by the Roman armies There be others who considering that the Temple was fully finisht in the 3000th year of the World according to Bishop Ushers Calculation and other nice Chronologers being just a 1000d years before our Lords incarnation and precisely in the middle point of the World 's apprehended-duration viz. of 6000d years according to the received tradition of the sons of the House of Eliah mentioned by the same (e) Ibid. pag. 36. Author in the very words of the Jewish Talmud would out of these Rabbinicall flints extract some choise Mystical Oyl to supple the Wheels of their fancy As if so be a glorious external visible Church must needs from thence be evinced to continue upon the Earth 3000 years even just as many as the world had before continued without it and that this admirable beauty of the Church-militant commenced with the Temple 's compleat erection Besides as the Temple did continue though not without some fatal concussions for the space of a 1000d years So in like manner a glorious Evangelical Church thereby typified should endure also for a 1000d years space after the 6000 years of the world in general shall be consummated and ended when the rage and power of her enemies shall be extinct when the Saints of the most High shall Live and Reign with Christ a (f) Rev. 20.4 1000d years And all this must be accomplished say they before the 2d and most glorious coming of our Lord in the Clouds to passe sentence of condemnation upon the World of the ungodly and to put an Ultimate period to its duration Now forasmuch as the Temple suffered many hard things during its long continuance we must not think according to them that the Saints Reign shall have any sad Chasm of affliction seeing the Antitype must alwayes out-vye and excel its prefiguration in glory and excellency But for my part holding it sufficient to have recounted these things to be left or entertained at pleasure seeing there is no solid basis or foundation for these superstructures of fancy revealed in holy Scripture I had rather resolve the Mystery of the Time of the first fixed state of the Temple if there be any couched under it into the good pleasure of God whose Majesty if he had intended any such rare signification in the time of its building would have delivered the meaning thereof more clearly to us had it seemed good in his holy eyes What is secret belongs to the Lord but things revealed to us and our Children Wherefore I shall proceed to a more material inquiry concerning the place of its situation Concerning the place where the holy Temple was built IN this Section I mean not to tell long stories of Gods choosing the people of Israel above all Nations to serve Him or of Canaan above all Lands for his people to dwell in or of Jerusalem above all Cities to place his name there seeing the Lord loved the (a) Psal 87.2 gates of Zion more then all the habitations of Jacob. But shall rather descend immediately to treat of the holy mountain Moriah it self So frequently called in the holy Books the mountain of the House of the Lord wherein he hath promised to make unto all people (b) Isai 25.6 a feast of fat things a feast of Wines on the Lees of fat things full of marrow of Wines on the Lees well refined whereby no doubt the holy Prophet in the name of the Lord doth insinuate the mountain of Moriah to be a most sublime Type of the Gospel-Church exalted even to heaven by the means of grace and salvation when he assures us in so many words that all Nations should be feasted in that blessed mountain which of it self was not sufficient to entertain within its circuit no not the one only Nation of the Jews at a set banquet whereof more in succeding lines In reference to our present work the denomination of this mountain may yield us some light and information in this matter seeing the very name of it probably was imposed by God himself when he commanded Abraham to get him into the Land of (c) Gen. 22.2 Moriah whose manner in the imposition of names is to read a Lecture worthy the attention of Men and Angels As to the signification whereof there are various Conjectures offered by Learned men and many of them are summed up by an Eminent (d) Nic. Fuller Miscell l. 2. c. 12. Critique of our own Nation Some it seems derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrrh as if this tract of ground had bin antiently famous in bringing forth that curious rarity conceiting withall that the mountain of Myrrh mentioned in the Book of (e) Cant. 4.6 Canticles is to be interpreted and understood of this fragrant place Others would fetch it from the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mara which signified the Lord as if it noted out the Grand holinesse of that piece of ground as being by peculiar designation The Lords mountain Others deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fear hinting forth to us a place destinated to the fear of the Lord such as is exprest by his heavenly worshippers in their solemn attendance upon God according to the antient Mosaical injunctions Whereas in truth the most genuine derivation of the word seems rather to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see declaring it to be the Land of vision Wherefore some translate the former text in Genesis Vade in terram excelsam get thee to the high or hilly Country Aquila turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is perspicuous shining or illustrious Symmachus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Land of vision which is therefore interpreted illuminating and irradiating according as Learned (a) Edit Ludg. 1530. Vol. 3. p. 216. Jerom in his questions upon Genesis Others apprehend it to have bin so called from the Eminent conspicuousnesse of the place being by reason of its height seen by travellers at a very great distance from whence by such as stood upon it many rare and lovely prospects presented themselves to the covetous eyes of delighted spectators Whereby is shadowed the rare beauty and comelinesse of the Church the spouse of Christ when she is Enammelled with the (b) Ezek. 16.14 glory of her Lord and Husband and when presented to the view of others that passe by in so much that they have bin inamoured with her beauty and have turned in to her habitation to gain acquaintance with her or else in respect to the profound and deep Mysteries the delicious and pleasant prospects of mercy and grace which have bin presented to the view of such persons who have stood upon this holy mountain There be that apprehend it to have bin termed the Land of Vision from the apparition of that holy Angel who accoasted Abraham at the intended sacrifice of his onely son But the Learned man forecited
contained the stony Tables of the Commandements But now the Church of Christ preserves within her bosome the holy Scriptures God having graciously promised (d) Jer. 31.33 to put his Law in their inward parts and to write it in the fleshy Tables of their hearts To be short the Cherubins on the walls of the Temple signified the protection of Angels who now (e) Psal 34.7 encamp round about them that fear the Lord as commissionated Guardians for their comfort preservation and deliverance The shewbread in the Sanctuary did set forth the bread of life under the Gospel the Lamps the pure doctrine of the Church's Teachers the Altar of incense their ardent prayers the Pillars in the Porch their constancy and perseverance the Laver the washing of Regeneration and the brazen Altar with its appendant Rites their confission of sin and expiation made on their behalf by the sacrifice of Christ Thirdly and Lastly I come to speak of the Typification of each particular Saint as shadowed forth by that holy Temple Even as the Apostle Paul doth expresly declare making it strange that they should be ignorant of this truth (f) 1 Cor. 6.19 What know ye not that your body saith he is the Temple of the Holy Ghost To which may be added the assertion of (g) Tom. 1. pag. 105. Jerom to Paulinus Verum Christi Templum anima credentis est illam exerna illam vesti illi offer donaria in illa Christum suscipe that the soul of a believer is the true Temple of Christ adorn and cloath that offer gifts to that entertain Christ in such a building Wherefore craving leave to compare them by way of resemblance desiring that these parallels may not be strictly interpreted The foundation of this Temple may be laid in humility contrition of spirit wherein the inhabiter of eternity (h) Isa 57.15 delighteth to dwell We may referre the Porch to the mouth of a Saint wherein every holy Jacob erects the (i) Gen. 28.18 c. Pillars of Gods praise calling upon and blessing his name for received mercies when songs of deliverance are uttered from the (k) Psal 141.3 doors of his lips The Holy place is the renewed mind and the windowes therein may denote divine illumination from above cautioning a Saint to beware least they be darkned with the smoak of anger the mist of grief the dust of vain glory or the filthy mire of worldly cares The golden Candlesticks the infused habits of divine knowledge resting within the soul The shewbread the word of grace exhibited in the promises for the preservation of a Christians life unto glory The Golden Altar of Odours the breathings suspirings and groanings after God ready to break forth into (l) Gal. 4.6 Abba Father The Vaile the righteousnesse of Christ The Holy of Holies may relate to the conscience purified from dead works and brought into a heavenly frame The Ark to the heart of a Saint (m) Rom. 7.22 delighting in the Law of God after the inward man The mercy seat to Christ dwelling therein (n) Col. 1.27 as the hope and foundation of glory The two Cherubins to Faith and Love from between whose wings the Father of mercies uttereth the glorious Oracles of assurance by the (a) Rom. 8.16 witnessings of his own Spirit The pot of Manna may be resembled to that food (b) Rev. â— 17 of hidden joy unknown to the World which is the Quintessence of divine assurance laid by for a Saint to feed upon and refresh his spirits in his deepest and darkest agonies The rod of Aaron budding and flowring within the Oracle of their hearts shews the ardent affection which the soul beats to and the profitable fruit it receives by the Gospel-ministery when having accepted the Law from the mouth of God by his Embassadors (c) Iob â—2 22 he layes up his words in the secret recesses of his heart Finally the Laver is repentance the brazen Altar is a broken and a contrite spirit the fire holy zeal the sacrificing instrument is the two-edged sword of the Spirit and the beasts to be slain are the various lusts of the flesh which we are to drag before the Altar by holy confession to mortifie by constant hatred and offer up in a heavenly renewed conversation as sacrifices acceptable and well-pleasing in the sight of God To which purpose in some measure doth that famous Maull of Pelagianism speak in these words (d) Austin de Civ Dei l. 10. c. 4. more c. 5. 6. Ejus est altare cor nostrum c. et sacrificamus hostiam humilitatis laudis in areâ cordis igne fervidae charitatis Our heart is his Altar c. we offer up to Him the sacrifice of humility and praise on that Altar of the heart with the fire of fervent Charity Thus farre may it suffice to have insisted on the more general significations of the Temple humbly craving a favourable pardon of what infirmities have hitherto passed at the hands of such Learned and Ingenuous persons who may countenance my further endeavours after more clear satisfaction in descending to the several particulars which by divine permission I shall proceed to handle The Mysteries laid up in the Foundation of the Temple IN the first place I shall search into the Foundations of the Temple it being most proper to tread in the steps of the foregoing History of its erection and endeavour with all diligence to turn over those ponderous and (e) 1 King 5.17 costly hewn stones wherewith it was laid of old in the daies of Solomon to see what mystical treasure â—as hidden under them Vain and futilous are the feavourish dreams of the antient Rabbins concerning the Foundation-stone of the Temple (f) Sheringham in Jomae p. 104. c. Some assert that God placed this stone usually mentioning but one principal stone in the Centre of the World for a firme basis and settled consistency for the Earth to rest upon Others held this stone to be the first matter out of which all the beautiful visible beings of the World have bin hewn forth and produced to light Others relate that this was the very same stone laid by Jacob for a pillow under his head in that night when he dreamed of an Angelical vision at Bethel and afterward anointed and consecrated it unto God Which when Solomon had found no doubt by forged Revelation or some tedious search like another Rabbi Selomoh he durst not but lay it sure as the Principal Foundation stone of the Temple Nay they say further he caused to be engraven upon it the Tetragrammaton or the ineffable name of JEHOVAH All which stories are but so many idle and absurd conceits yielding thus much of wonder that any persons should be so besotted as to think ever to find such stupid and blind proselytes who would indure to be imposed upon by such fopperies wherewith of old they did pollute the Jewish
Religion Even as brain sick Monks since the Primitive times have endeavoured to corrupt the Christians worship with their lying wonders and revelations so often recited in their wodden Legends Wherefore to let them passe not without Solemn praise to God who hath conferred upon us more clear light in the face of his dear Son let us proceed while we enjoy that light to do the work that is required of us and by the benefit of those blessed raies to look more narrowly into the spiritual foundation of the Gospel-Temple To which purpose considering that the foundation of an house is properly that materia substrata or underground matter on which the building resteth and whereby it is sustained and upheld and furthermore that Gods building or house in the World is his Church which being constituted in our first Parents at the beginning upon the Primitive foundation of righteousnesse and true holinesse according to the Covenant of works was assaulted by the storms of the Devil's malice and power and falling from that excellent foundation which Gods Majesty had laid in paradise with his own hands hath ever since groaned most bitterly under the sad pressures of sin and temptation complaining in the Language of Cain that their deserved (a) Gen. 4.13 punishment is greater then can be born by humane shoulders and therefore earnestly beggs the divine support of some new and more firme and unshaken foundation whereupon to rest for ever without danger of inward mouldering or external storms Now for as much as the Foundation of every building is two-fold The first external and natural being no other then the Earth it self (b) Heb. 3.4 made and framed by God The other internal and artificial consisting of stones brick or timber according to the nature of the super-imposed building So hath the Church likewise a two-fold foundation One whereof may bear some resemblance with the natural earth accordingly as our Lord is pleased to speak of his Church under the notion of a similitude differing from this in hand that the (c) Mat. 13.38 field is the world wherein his Church and people are placed The other may be termed Artificial granting indulgence to the prosecution of the present Metaphor The (d) Heb. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 builder maker or framer whereof is God in a more speciall manner Then which foundation (e) 1 Cor. 3.9 11. no man can lay any other than what is laid even Jesus Christ He is that precious corner-stone (g) Eph. 2.20 â—â— by the Father in the heart of mount Zion (f) Isa 28.16 In whom all the building being fitly framed together groweth to a holy Temple in the Lord. (h) 1 Pet. 2.4 5. To whom comming as to a living stone the Saints are built up a spiritual house wherein to offer spiritual Sacrifices acceptable to God by Jesus Christ So that neither the pretended and usurping-head of the Church at Rome nor the Canons constitutions or traditions of that Apostate body nor humane reason though never so much concocted digested refined by the wit art or industry of man can be owned for this foundation 'T is Christ alone who must be received and acknowledged for this fundamental-rock the Basis of Apostolical confession whereon to build the Church (i) Mat. 16.18 against which the gates of Hell shall never prevail Our blessed Lord and Saviour then is the whole and only foundation for the Church to rest upon excluding Peter and all his imagined successors together with all the Apostles from being Corrivals with Christ in this great work of sustaining the spiritual building Now although the Pontificians plead hard for a Secundary and Ministerial foundation yet can we by no means admit any such distinction which is so farre from being grounded on Scripture that it doth directly oppose the very expresse terms of the holy word declaring that there can be (a) 1 Cor. 3 11. no other foundation laid than our blessed Lord. Besides it is repugnant to found reason to introduce any Secondary and ministerial foundation that performs not the true and native duty and cannot undergo the weight and burden of a proper and genuine foundation For either Christ is the only whole and sufficient foundation of his Church or not If he be as the Scripture holds it forth more evident then the Sun at noon then what 's the meaning of that other foundation which certainly if it be not the primary and main foundation then it cannot truly and properly be called a foundation at all that doth not sustain the building but must be a part onely of the building For if it be a true foundation it must subsist of it self and not be laid upon another as its basis or bottome But if not besides the flat denial of Scripture by these builders (b) Act. 4 11. who have set at nought the head-stone of the Corner wo must needs befall the Church if their faith and hope of salvation should leane upon such (c) Lev. 14.45 Leprous stones which God hath commanded to be carried out of the City into an unclean place But this point is most excellently and nervously handled by the famous (d) Tom. 2. de Rom. Pontif. Contr. 4. qu. 2. p. 551. fol. Dr. Whitaker most amply in his Controversies about the Pope of Rome to the terror of the dark Conclave Happy is the Church of Christ in having so glorious a person as the Son of God to sustain and bear the weight and pressure of their sins and to be the choise foundation of their faith to rest upon in respect to eternal life who is so termed by a Metaphor taken from material buildings wherein the foundation doth uphold all the Rooms and Stories built upon it In like manner all the members and parts of the sacred and Mystical structure laying the whole stresse of their happinesse upon Jesus Christ are carried on till the top-stone of glory shall be brought forth Which things are mentioned in many places of divine record and prosecuted by an Allegory or continued Metaphor Christ himself is by diverse of the holy pen-men called the corner-stone of the building that is of the foundation of the building In which expression the main and principal part of the foundation is taken for the whole by a Synecdoche Seeing the chief and most serviceable part of the foundation is that strong and large hewn-stone which the Architect layes at the bottom-corner of each square of the building Further as a building is compared by Scripture and other writers sometimes to an humane body the foundation in such a sense may very aptly be expressed by the denomination of a head To which purpose we may observe that our Lord (e) Col. 1.18 the head of his Church is often styled by the name of that prime stone which is laid at the head of the Corner as may fully appear from these following places of Scripture Psal 118.22 Mat. 21.42 Mat.
12.10 Luk. 20.17 Act. 4.11 1 Pet. 2.7 This excellent foundation-stone thus laid in Zion the holy mountain by the hands of God himself hath also many rare and choise Epithets annexed to it in the sacred writings Whereof it will not be I hope amisse to discourse awhile referring to those various places wherein they are dispersed 1. He is called an elect or chosen-stone disallowed indeed of men but (f) 1 Pet. 2.4 1. â— chosen of God saies holy Peter who good soul would blush had he bin alive in after-daies no less then the picture of Paul as I remember at Rome In which the ingenious Painter being taxed for making his face too ruddy replied in his defence that it was for shame of some things done in the Roman Church Blessed Peter disowns himself and looks upon Christ only as this chosen stone carved by God himself out of the Quarry of mankind and receiving a (a) Heb. 10.5 body prepared by the Father for the service of this spiritual building He is styled therefore (b) Isa 42.1 the Elect of God in whom his soul delighted being instituted for this very work by the eternal purpose and designation of his heavenly Father Who (c) Gal. 4.4 in the fulnesse of time appeared in humane flesh that is at the period and compleatment of those daies which God had pitcht upon from all eternity and had revealed and foretold (d) Luke 1.70 by the mouth of his holy Prophets ever since the World began After which gracious manifestation of the Son of God in flesh he was hewn and polished by his sufferings and torturing-death upon the Crosse that he might be fit for the use of the wise Master-builder as a foundation stone to support the new and glorious building of his Gospel-Temple 2. ¶ 2. He is called a precious stone by a Metaphor taken from gemms and stones of great value Ten thousand times more precious then that natural diamond-rock on which (e) Tintaegel in Cornwall an antient Castle of our Nation once stood now groaning under its deplorable ruines Whereas this rock of ages shall never behold corruption More precious indeed as being of a supernatural essence and cut out (f) Dan. 2.45 of the mountain of eternity without hands in respect to his Divine nature which is free from the least shadow of a flaw or any tincture of blemish shining most oriently with all the sparklings of divine perfections Precious is this stone upon the account of its admirable qualities and most efficacious virtues Infinitely beyond the force and power of the famous Haematites for stopping the bloody flux of our souls Which would have bled to death through the gashes received in Paradise had not (g) Luke 6.19 virtue issued from Christ for its restraint Beyond the fiery Carbuncle in resisting the flames of his Fathers wrath that are ready to suck up the vital spirits of wretched sinners who dare presume to draw nigh to this (h) Heb. 12.29 consuming fire without Christ or converse with such (i) Isa 33.14 everlasting burnings Beyond the attractive vertue of the Magnetical stone in the (k) Joh. 12.32 drawing of souls after him and alluring them into union and communion with himself Nay more precious then the impenetrable Adamant whereof some Antients report such a quality to be inherent in it that those who carry it about them shall prove Valiant in fight and unconquerable in their enterprizes Seeing we are made more then Conquerours (l) Rom. 8.37 through him that loved us by whose meanes it is that we [m] 1 Cor. 15.57 receive the victory when fighting under the banner of this heavenly Achilles Who being himself anointed with a more precious unction (n) Nat. Mythol p. 817. then his of Ambrosia from above is in every part invulnerable except his heel which for a while is bruised in his poor members militant upon the Earth till all his enemies be subdued under his feet in the behalf of his dear Church Besides he is a most precious stone by reason of his incomparable rarity there being but one of this nature found in the whole World Who would not turn a spiritual Merchant and selling all that he hath endeavour to (o) Mat. 13.46 purchase this inestimable treasure This is that stone saies holy Peter on which onely our salvation resteth (p) Act. 4.12 There being no other name under heaven given among men whereby we must be saved than that new name engraven on this (q) Rev. 2.17 white-stone (r) Jer. 23.6 the Lord our righteousnesse The Lord Christ is the onely Sun which by his bright and fulgent raies dispels the darknesse of the Chambers of death and of the bottomlesse pit He is the onely Phoenix out of whose perfumed ashes doth arise the curiously plumed progeny of the Church whose wings are (s) Psal 68.13 covered with silver and her feathers with yellow gold This is the only Stone the Rock of Ages [t] 1 Pet. 2.7 so precious to them that believe on which alone our feet can be steddily fixed (a) Psal 40.2 that our goings may be established 3. He is termed a * Isa 28.16 tried stone Jesus of Nazareth ¶ 3. as the blessed Apostle Peter affirmes a man †Act. 2.22 approved of God by miracles signs and wonders Who when tried by the divine Majesty in the fire of his wrath to melt away the drosse of imputed sin did nec dissilire nec dissolvere neither fly in pieces for want of radical Oyl nor melt under that terrible calcination for want of tenacity and consistence Though all the sins of the elect were put into the crusiple of his humane nature yet he came out of the furnace inviolable and was therefore Crowned with the diademe of a glorious triumph Although he were so (b) Isa 53.5 sorely wounded for our transgressions and bruised for our iniquities by the hammer of the Law and pierced by the sword which was used by the right hand of him (c) Zech. 13.7 who was his fellow yet this Royal stone did neither shrink out of his fixed place in the Corner nor sink under the weight of divine anger The Prince of this World made towards him with the infernal three-tined fork of (d) Mat. 4 3 6 9. tentations to try the strength of this Corner-stone but (e) Joh. 14.30 found nothing degenerous in him or in the least wise malleable by all his Art and fury That great Goliath of Hell came marching up against him in his coat of maile his helmet of brasse and a weavers beam in his hand But was so dismaâ—ly smitten in the forehead of his bold designes by the mighty force of this †Cypr. p. 277. stone taken out of the (f) Psal 110.7 brook of Kidron that he fell down on his face to the Earth which afterwards proved like a sharp and fatal (g) Exod. 4.24
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.
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
intreaty of pardon for this digression whether or no the Tyrians had discovered America before or so soon as Solomon's daies or whether Solomon himself had by Scripture-light or naturall speculation of the frame of the World known the roundnesse of the Earth and thereupon employed Navies to search out the World and its rarities is not to be known because of our defect in historical Writers of those times especially of the Tyrian Annals and others of Egypt mentioned by Josephus We cannot apprehend by the reliques and fragments of stories that remain of those times or the neighbouring Ages when History began to be riper that they had such extraordinary skill in sailing upon the vast Ocean as hath been obtained since the rare invention of the Mariner's compasse but that their discoveries were attained either by reason of impetuous storms driving them beyond their purposes upon unknown Regions or else in coasting slowly by the reaches and Promontories of severall Countries In which manner no doubt Solomon's ships did trend upon the Asian coasts till they came to the habitation of (b) Gen. 10.29 Ophir the Son of Jocktan in the South-Easterly parts of Asia concerning the punctual place of which Country near the Golden Chersonese Stuckius upon Arian's Periplus of the Erithraean Sea Purchas in the first Part of his Pilgrims Sir Walter Rawleigh in his History of the World and above all the learned Bochartus in his Phaleg will give satisfaction to such as please to peruse them while we speak to this excellent Mettal which Solomon brought from thence in great abundance and employed it most bountifully in the adorning and enriching of the Temple Gold the choisest of all Mettals and the finest of that kind must be used about the Sanctuary The Apostle Peter compares Faith to (c) 1 Pet. 1.7 Gold that is tried in the fire and therefore some do accordingly expound that place of Faith where our Lord exhorts the Angel of Laodicea to buy of him (d) Rev. 3. Gold tried in the fire There be who expound it of the Word of God which the Apostle would have to dwell (e) Col. 3.16 richly in the Saints and is more to be desired then (f) Ps 19.10 Gold yea then much fine Gold Others interpret it of the righteousnesse of Christ But I shall enlarge a little more particularly concerning this excellent Mettal of Gold and insert those Observations in their due place It may be observed from Scripture that many things are resembled to Gold as saving and heavenly wisdom though preferred before it Receive (g) Pro. 8.10 knowledge rather then choise Gold for (h) Pro. 16.16 how much better is it to get wisdom then Gold seeing (i) Pr. 20.15 the lips of knowledge are more precious then Gold Sometimes (k) Pro. 22.1 loving favour is compared with but greatly to be valued before Gold Sometimes the purity of Christ's Government in the Church is shadowed by his (l) Delrio in Cant. 5.11 fol. 196. Par. 1604. head of Gold Sometimes the Glory of eternal life is set out by it when the City of the new Jerusalem is said to be of (m) Rev. 21.18 pure Gold Several times the word of God is hereby set forth to shew the estimation that is due to it For so doth the sweet Singer of Israel intimate when he saies that the Judgments of the Lord are more (n) Ps 19.10 to be desired then Gold he acknowledges (o) Ps 119.72 the Law of his mouth was better to him then thousands of Gold and professes that (p) Ver. 127 he loves his commandments above Gold yea above fine Gold Accordingly some have explained that place of the Apostle Paul where he speaks of some that build (a) 1 Cor. 3.12 Gold upon the foundation holding it to be meant of the Word of God Christ doctrinal being built upon Christ the essentiall foundation of the Church It is true that an eloquent light of his Age treating upon that place after several words concludes thus (b) Chrysost Tom. 3. edit Savil. pag. 298. lin 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is manifest saith he that the Apostle's speech is to be understood concerning actions But what are the actions of spiritual builders as such whom the Apostle doth elsewhere call Gospel-ministers but their doctrines and teachings which according to their nature shal either be rewarded or destroyed In this very sense doth learned Jerom expound that place as may appear by these his expressions at large in his Comment on the Prophet Haggai (c) Tom. 6. pag. 280. Ego argentum quo domus Dei ornatur existimo eloquia Scripturarum de quibus dicitur Eloquia Domini eloquia casta c. et aurum quod in occulto Sanctorum sensu et in cordis versatur arcano splendet vero lumine Dei. Quod Apostolum de Sanctis qui super fundamentum Christi adificant sensisse perspicuum est aurum argentum lapides pretiosos ut in auro sensus occultus fit in argento sermo decens in lapide pretioso opera Deo placentia His Metallis illustrior fit Ecclesia Salvatoris quà m quondam Synagoga fuerat his lapidibus vivis aedificatur domus Christi pax ei praebetur aeterna The Silver wherewith the House is adorned I take to be The words of the Scriptures of which it is said The words of the Lord are chast words and the Gold that which is laid up in the hidden meaning of holy things and the secret place of the heart and shines with the true light of God Which it is clear that the Apostle did understand of the Saints who build upon the foundation of Christ Gold Silver precious Stones that the hidden meaning is set forth by the Gold comely Speech by Silver works pleasing to God by the precious stones The Church of our Saviour is more illustrious by these Metals then the Synagogue was in times past The House of Christ is built with these living stones and eternal peace is granted to it But to let that passe Gold in Scripture is thought by many to be a comparison whereby to set out the excellency of Faith true saving Faith in Jesus Christ As where we see upon the right hand of this Prince of Might the Queen to stand in Gold of Ophir the learned Rivet doth apply it to Faith and other Graces as the Golden Ornaments of the Spouse of Christ So where we find her neck to be adorned with (d) Can. 1 10. chains of Gold it may be applyed to the beautiful chain of Faith and other spiritual Graces being her choise Ornaments in the eyes of Christ In another place we read of three Kings from the East believing in him whose star they had seen and presenting our Saviour with (e) Mat. 2.11 Gold Frankincense and Myrrhe which Grotius interprets of Faith Prayer and Repentance We hear likewise of (f) Rev. 5.8 golden Vials in the
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
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
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
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
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
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