Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	aaron_n	altar_n	court_n	43	3	6.6968	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49971	Orbis miraculum, or, The temple of Solomon pourtrayed by Scripture-light wherein all its famous buildings, the pompous worship of the Jewes, with its attending rites and ceremonies, the several officers employed in that work, with their ample revenues, and the spiritual mysteries of the Gospel vailed under all, are treated at large.	Lee, Samuel, 1625-1691.	1659 (1659)	Wing L903C; ESTC R41591	488,038	394

I think they cannot manifest one place where it is by them put for the Altar whose Greek it 's known that the New Testament Pen men chiefly follow Nay in its native sense it signifies Incense onely and by a Metonomy the Censer wherein it was put But to admit a double Trope to ride upon one word is as harsh as rare Wherefore to reconcile this place to the Old Testament I take it to signifie a Censer For so the Epithete Golden challenges it from its native signification of Incense And I humbly conceive that possibly we may understand by it the Censer of Aaron wherewith he burned Incense when two hundred and fifty men with their Censers were appointed by God to try with him Numb 16.17 who it was that God had appointed to that Office After the two hundred and fifty men were consumed by Fire Ver. 25. Ver. 38. their Censers were hallowed and Plates made of them for the Altar for a sign to the Children of Israel Now though the Text in Numbers does not tell us that Aaron's Censer was particularly laid up yet if we interpret this place in the Hebrews of that Censer it is no way repugnant to any Scripture nor to the Analogy of Faith But helps exceedingly to inlighten and reconcile that place I am the more induced to incline to it because it is joyned with two other things viz. the Pot of Manna and Aaron's Rod both which were laid up there as a token of their Murmuring and Rebellion against the Lord being two miraculous Effects which God produced presently upon their murmuring to demonstrate the Omnipotent Presence of the Divine Majesty against whom and His instituted Ministers they had so grievously murmured So then after this grand murmure of Korah there being two Miracles produced the one the swallowing up of many in the Earth the other the burning of two hundred and fifty by fire from Heaven for the remembrance of it this Censer possibly was added as another Token together with the Pot of Manna and Aaron's Rod to be laid up in the Oracle before the Lord. There is nothing to be objected against this sense but that because the Altar of Incense is omitted ver 2. therefore it 's brought in ver 4. and to be understood to be within the second Vail quoad usum onely To this I answer That the Altar standing without the Vail Aaron might take this Golden Censer that lay within the Vail and with it taking Fire-Coals off the Altar and Incense in his hands come and perfume the most Holy Place I dare not be peremptory in this point although that a certain Golden Censer lay in the Oracle constantly within the Vail according to the express terms of the Apostle is the mind of Learned Mr. Weemse in his Exposition of the Ceremonial Laws pag. 48. However it be I submit my Conjecture to all sober and learned persons having I hope before evinced the true Position of the Altar of Incense to be without but near the Vail which we now proceed briefly to describe Exod. 30 1-10 The Altar of Incense which Moses made was for matter of Shittim-Wood and over-laid with pure Gold round about For form four-square For quantity or measure two Cubits high And as for length and breadth one Cubit in each It had a Crown of Gold round about four Horns two Rings and two Staves There be some hold that Solomon cased the ancient one of Moses with Cedar and so made a larger over it A pretty fancy quickly vented Whereas we shall find expresly that Solomon made one compleat 1 Chron. 18.28 1 King 8.4 6. 2 Chron. 5.5 7. For first we read that David prepared refined Gold by weight on purpose for the Altar of Incense Besides when the Scripture says that the Priests brought up the Ark and all the Holy Vessels of the Tabernacle It mentions onely the carrying of the Ark into the Temple though Negative Authority is not absolutely Cogent yet when as Solomon is written to have made another and this is not mentioned to have been brought into the Temple but rather laid up in some of the Chambers I think we may safely shut Moses his Altar out of this pregnant Belly of Solomons That Solomon made one is expresly mentioned in two distinct places and in a 3d place 1 King 7.48 2 Chron. 4.19 1 King 6.20 22. that the inward material was of Cedar and over-laid with Gold How large it was we read not if we may double the quantity of Moses his Altar it may be we may not transcend the limits of Truth but it is best of all to be silent with Scripture The Tables of Shew-Bread IN the next place succeed the Golden Tables of Shew-Bread as to which 1 Chron. 48.16 1 King 7.48 2 Chro. 4.8 we find Gold prepared for them by King David as also Silver for the Tables of Silver whose use of situation we ye● read not In the Kings we read but of one Table But in the Chronicles we find expresly ten in number together with their Situation five on the right and five on the left side of the Sanctuary The Description of Moses his one Table may be seen at large in the Book of Exod. But the Dimensions of Solomon's we have not though possibly double to his Exod. 25 23-29 accordingly as the place wherein they were set was double to his in capacity Some think that Moses his Golden Table was one and the nine rest were according to that cize wherein we shall be utterly silent 2 Chron. 4.19 Dr. Lightfoot c. 14. §. 5. Lev. 24.7 Exod. 25.29 The use we read was to set the Shew-Bread upon them On each Table there were set twelve Cakes six in a Row one upon another They were square and not round as usually figured with a Golden Dish of Frankincense on the highest Cake with Spoons Covers and Bowls of Gold The Form of this Table exhibited in the Draught is according to Arias Montanus the difference therein being onely as to the length of the Cakes which lay overthwart exceeding the breadth of the Table as some conceive We have added a little Coronet onely to the Brim of the Table as we read Exod. 25.25 The Golden-Candlesticks ten in number the same with this in view The last things to be mentioned are the Candlesticks 1 King 7.49 Exod. 25.31 1 Chron. 28.15 2 Chron. 4.8 1 Chron. 8.15 Their matter was of pure Gold prepared by King David Their fashion probably like that of Moses Their number was expresly ten Their situation was five on the right side and five on the left side of the House that is of the Sanctuary even as in Moses Tabernacle the Lamps are said to shine without the Vail of the Testimony Lev. 24.3 In their height and the extension of their Branches Scripture is silent Besides these there is mention made of Silver Candlesticks designed by David but how large and where placed or

in the after-words accordingly to what he had spoken lib. 8. cap. 2. expresly of Solomons Walls of 400 Cubits height raised out of the Vally as is before cited to be at the top a foursquare work and is here amplified as to the measure of its quadrangular Extent Alas it was not for Herod one under the Romans and vext with continuall wars and inconsiderable as to Solomon's Territories or Riches to do such works as these Wherefore severall have justly suspected whether ever he medled with the Temple unlesse as to Reparations and Ornaments Which was in these Substructions inviolable by time and adorned by former Kings on the East which was a furlong long aswell as the rest Which Court thus foursquare and each side of a furlong extent and built by Solomon is also asserted by Ludov. Cappellus in his Apostolicall History pag. 15● By what precedes we may perceive it more and more confirmed out of the mouth of Josephus that Solomon built all the vast Foundations round about together with the whole foursquare Wall at the top on the Brow of the Hill each side of the Square being one Furlong in length that is 625 Roman feet cap. 13. lib. 1. cap. 1. lib. 2. cap. 23. according to Censorinus in his Book De die Natali or A. Gellius in his Noctes Atticae or Pliny in his Naturall History Now though this Stadium of Josephus be most properly to be accounted according to the Grecian measures yet it breaks no squares with us for the Stadium of the Romans and the Grecians is accurately noted by Lindebrogius pag. 86. Edit Lug. Bat. 1642. ●0 in his Notes upon that place of Censorinus to be the same if the Calculation be carefully observed where he cites Lucas Petus de Mensuris Ponderibus and Hues de Globis that although the Grecian be but 600 Foot and the Roman 625 Foot yet he gives this reason for their Parallelism Nam pes Graecus excedit pedem Romanum semiunchâ For a Greek foot is longer then a Roman by half an inch So that 600 half inches at 12 inches in a foot make up those 25 Feet in the Roman Stadium beyond the number of feet in the Grecian Moreover from the last cited place of Josephus we may observe that Solomon is mentioned to have built Porches at first on the East end onely which serves to expound the so much vexed and misinterpreted Passage of Josephus which was in Controversy viz. That the Temple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It was destitute of Porches on any other side of the Temple at least in the first times of Solomon For the Scripture seems to favour his porching of the Courts of the Lord's house round about at the twenty years end when he had finished the house of Lebanon his Pallace and Throne together with the Queens house according to the order of its Relation 1 King 7.12 Though its certain Preoccupations are frequent in the sacred Leavs as immediately about the Utensils of the Temple after all and therefore we shal not rigidly press upon it from Scripture though Josephus in his 8th book is peremptory in this point as you have read above So that if you will permit Josephus to be his own Interpreter as 't is all the reason in the World he should behold him now joyning hands with our exposition Thus much then may abundantly I hope suffice as to the two first Arguments out of Scripture and out of Josephus to prove two Courts round about the Temple especially out of the last whose Authority was alwayes brought to contradict it The third Argument may turn upon the Hinges of the Temple Gates in the outward Court opening of their own accord for a decision to this controversy which were placed to all the four winds saies Josephus Evidently clearing that the great Court was round about the covered building For he tells us expresly in another place concerning the inward Court of the second Temple according to very judicious Persons it being correspondent in most things to the first that it had no Gate toward the West These are his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then there were Gates to all the winds De Bell. Judaic lib. 6. cap. 6. p. 916. F. and if there was none on the West in the inner Court it followes that the Western Gates of the Temple must be placed in the outward Wall of this great Court compassing the Temple and the inner Court round about Fourthly The Compasse of the wall of the outward Court being four Furlongs according to Josephus his description of Solomon's buildings each furlong taking up a whole side of the Quadrangle doth clearly determine the Gates on the West side to be in the wall of the outward Court which by its largenesse must needs be supposed to compasse the inner I will yet add two probabilities to this purpose that the Court did compasse the Temple The first may be taken from the dimensions and position of Moses his Tabernacle Wherein we read that the Court was set up round about The Tabernacle This might be fully demonstrated from the length and bredth of the Court and Tabernacle Exod. 40.8 The Court is expresly declared to have been 100 Cubits long and 50 broad The covered Tabernacle Torniellus and others do evince Exod. 27.18 from the measures of the Boards and Curtains to have been but 30 Cubits long and 10 broad within Annal. ad ann 2544. Num. 60. and consequently to have been placed within the Court. Now that the Temple did in many things imitate Moses his Tabernacle though generally double to its dimensions is clear to every one being 60 long and 20 broad as to inward capacity the Walls not being considered whereas Moses was but 30 in length and 10 in bredth a● abovesaid Wherefore then as Moses his covered Tabernacle stood within its Court inclosing it round on every side so it is somewhat probable that in this particular the Imitation might sort even that the covered Temple stood within the Walls of its Courts The second probability may be deduced from Zorobabel's and Herod's Temple agreeing in most things with Solomon's as very sober Authors upon serious deliberation do hold forth only the Fabrick of the last covered house was somewhat larger But Herod's Courts conceived by many to be praecisely wrought up in the very vestigia or prints of Zorobabel's Walls did compass the Temple round about as may be cleared out of the Jewish writers and particularly out of Codex Middoth and L'Emperour the learned Commentator upon it Which probably being erected according to the pattern of the ancient Temple of Solomon with the consent of severall judicious Writers as I have often hinted may in some measure help to confirm the assertion of its compassing Courts before largely treated of from the testimonies of the sacred Scriptures and our often cited Historian of the Jewish Nation Montania Abulensis Villalpandus c.

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