Characteristick oâ— the Grand Antichrist to be this that as (d) 2 Thes 2.4 God he sits in the Temple of God under the Gospel times Lording it over the Church and usurping the seat of Christ In fine giving Instructions to young Timothy by an excellent Epistle he tells him the end of his writing was that he might know how to behave himself in the (e) 1 Tim. 3.15 House of God which is the Church of the Living God Other places might be added but these may suffice for the present purpose To which as a Coronis let me subjoyne a passage out of the Learned Jerom to the same effect censuring such as doted too much upon material Temples and were too superstitiously addicted to Pilgrimages unto the Holy Land (f) Ad Paulinum Tom. 1. Epist 13. Qui dicunt Templum Domini Templum Domini audiant ab Apostolo Vos est is Templum Domini Spiritus sanctus habitat in vobis de Hiersolymis de Britanniâ aequaliter patet aula coelestis They that cry The Temple of the Lord The Temple of the Lord let them hear the Apostle Ye are the Temple of the Lord and the Holy Spirit dwelleth in you The Court of Heaven is open to them that dwell in Britain as well as at Jerusalem To conclude I shall add the worthy advice of Gregory Nyssen which he gave to such as conceited some excellency and rare merit or the attainment of some more then ordinary accomplishment if they took but a journey to Jerusalem (g) Greg. Nyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum not Molinaei Hanov. 1607. p. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But forbearing the transcript of the Greek I shall give it in English as follows Let not therefore our Example offend any but let our perswasion rather find Credit because we give counsel about those things which we have seen with our eyes For we both before we came to that place and since also have confessed Christ to be the true God neither is our Faith either lessened or encreased by it We knew the assumption of the humane nature from the Virgin before we saw Bethlehem And we believed his Resurrection from the dead before we saw the Sepulchre and we have confessed his real Ascention into Heaven before we saw the mount of Olives But this profit onely have we reaâ—ed by our journy to know by comparison that our holy things are farre beyond these external places Wherefore you that fear the Lord praise him in the places where ye live For change of place doth not effect a nigher approaching unto God but where ever thou art God will come to thee if so be the habitation of thy soul be found to be such as that the Lord may dwell and walk in thee But if thy inner-man be full of wicked thoughts although thou wert upon Golgotha although upon mount Olivet although thou wert under the moniment of the Resurrection thou art as farre from the receiving of Christ into thee as they that acknowledge not the first principles Perswade therefore O Beloved the Brethren to undertake a pilgrimage from the Body unto the Lord and not from Cappadocia unto Palestine Having thus treated in general let us now descend to some particulars and in the first place crave leave to speak concerning the stately stones of the Temple which were laid in the side-walls of the Sanctuary concerning which it is the common opinion that they were of pure white polished marble denoting the beauty preciousness and durability of the Saints The Lowest rank of stones which were more immediately laid upon the Foundation before spoken of are conceived to represent the Prophets Apostles and Ministers of the Church For as in the new Jerusalem the spirit of God expresly saith that the (a) Rev. 21.14 12 Foundations of the City-wall had written on them the names of the 12 Apostles of the Lamb So likewise in the holy Mystical Temple we read that the Saints are built upon the (b) Eph. 2.20 21. Foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone So that although the Lord Jesus be the maine and principal Foundation of the Church and all its members whether Ministerial or others Yet the Officers of the Church being compared with those that are to be taught and instructed in the Principles of Faith are termed Foundations also that is Doctrinal not the essential and real Foundation of Saints acceptance with God Such is Christ Jesus onely We shall read therefore the Apostles to be termed Builders in respect to Christ the chief Foundation So Paul compares himself to a (c) 1 Cor. 3.10 wise Master Builder and then according to that Metaphor the several (d) Heb. 6.1 Fundamental Points of Faith may be compared to the principal stones in the Building Nay the Saints themselves that conferre about the things of God are said to Build up or (e) 1 Thes 5.11 edifie one another But to lay that aside great is the consolation which the Prophet Isaiah bringeth to the Church in that memorable promise given forth to her afflicted members that her (f) Isa 54.11 Foundations should be laid with Saphires her Windows with Agates her Gates with Carbuncles and her Borders with pleasant Stones For all her Children shall be taught of the Lord. In another place the Psalmist promises that her Daughter shall be like (g) Psal 144.12 corner-stones polished after the Similitude of a Palace Judicious Calvin upon the 13th verse of the former place in Isaiah saies that from thence it is Evident that by the precious stones there mentioned the Prophet is to be interpreted non de doctrinâ sed de hominibus ex quibus spirituale aedificium Ecclesiae construitur not of doctrines but of men out of whom the spiritual house of the Church is framed This sweet promise doth seem to intimate that God would raise such interpreters men pickt out of thousands Sons of consolation such as know how to speak a word in season to a weary soul that the afflicted people and tossed with Tempests should be inlightned comforted strengthned and bottomed with strong consolation by the power of the spirit of God in their Ministery That men should be compared to stones in a Building is not unusual the former being the parts of a political the latter of an artificial house And therein likewise principal men are usually resembled to Foundations and (h) Gal. 2.9 Pillars as James Peter and John are so set forth by the Apostle Paul It is observable also concerning the Nazarites a sort of people devoted and dedicated unto God that by the Prophet Jeremy in his sad doleful Elegies for the distressed state of the Church they are compared (i) Lam. 4.7 to Rubies and Saphires Nay the spiritual Nazarites who have given up their names to Christ and by Faith do esteem him the most precious are commended by Peter for coming to him as
ΙΕΡΟΠΣΟΛΟΜΩÎΙΟΣ THE TEMPLE OF SOLOMON Pourtrayed by Scripture Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 10.1 Lord I have loved the habitation of thine house and the place where thine honour dwelleth ps 26.8 London Printed by Io Streater Whither the Tribes goe up the Tribes of the Lord unto the testimony of Israel Psalm 122.4 PATMOS I saw the holy City the new Ierusalem coÌ„ming downe from God out of heaven SOLOMON ZADOK 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 of at large Psal 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the dayes of my life To behold the beauty of the Lord and to enquire in his Temple Psal 43.3 O send out thy Light and thy Truth Let them lead me let them bring me to thy Holy Hill and to thy Tabernacles Psal 84.1.2 How amiable are thy Tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the Living-God LONDON Printed by John Streater for George Sawbridge at the Signe of the Bible on Ludgate-hill MDCLIX In this vacant side be pleased to take a view of the whole work in this following Scheme The History of the Temple of Solomon in 10 Chapters containeth the Proem treating concerning the preparations of Chap. 1. David p. 3. Solomon pag. 6. Dimensions Chap. 2. of the Foundation p. 19. Porch p. 21. Sanctuary p. 22. Oracle p. 25. Side-Chambers p. 29. Buildings about the Covered Temple wherein of the Chap. 3. quantities of the outward Court p. 45. Priests Court p. 48. Gates p. 51. Porches p. 55. Vessels Utensils and Ornaments Chap. 4. In the Oracle as the Cherubims and Palm-Trees on the Walls p. 58. Ark of the Covenant p. 59. Cherubims on and by the Ark. p. 60. Golden mercy-Sear p. 60. In the Sanctuary the Incense-Altar p. 62. Table of Shew-bread p. 65. Golden Candlestick p. 66. Porch the two Brazen Pillars p. 68. Priests Altar of Brasse p. 70. Court the Brazen Sea p. 73. Lavers 10. p. 77. The High Priests Vestments p. 87. Worship and service whereof in the Chap. 5. Officers High-Priest p. 91. Priests p. 92. Levites Singers p. 95. Porters p. 101. Judges p. 105. Nethinims p. 107. Things offered The Quantities and measures p. 109 Festivall times p. 111. Number of Sacrifices p. 112. Various Sacrifices as the Burnt offerings p. 114. Sin-offerings p. 116. Trespass-Offerings p. 118. Peace-Offerings p. 121. Meat-Offerings p. 122. Drink-Offerings p. 126. Revenues and Endowments arising from the Chap. 6. Land and Cities assigned p. 129. Offerings and Gifts p. 133. Dedication Chap. 7. p. 136. Duration Chap. 8. under Priests p. 145. Kings p. 152. Sacred Mysteries Chap. 9. relating to the Covered Temple p. 206. Courts p. 238. Utensils p. 247. Officers p. 285. Services p. 320. Endowments p. 354. Destruction Chap. 10. pag. 364. A Catalogue of the several Views cut in Copper 1. A general Draught of the Temple with its encompassing-Buildings Pag. 14 2. The covered Temple by itself Pag. 20 3. Ground-plot Pag. 34 4. Cherubims and Palm-Trees Pag. 58 5. Ark of the Covenant Pag. 59 6. Altar of Incense Pag. 62 7. Table of Shew-bread Pag. 65 8. Golden Candlesticks Pag. 66 9. Two Brazen Pillars Pag. 68 10. Altar of Brasse Pag. 70 11. Sea of Brasse Pag. 73 12. Brazen Laver. Pag. 78 13. High-Priest in his gorgeous Attire Pag. 87 Of the Temple built by King Solomon at Jerusalem THe glorious Fabrick of Solomon's Temple at Jerusalem was the first House in the whole World that was ever dedicated to the Honour and Service of the Sacred Majesty of the true and Living GOD which for stately Magnificence and the Antiquity of its foundation doth most justly challenge praecedency to all Buildings set apart for publick Worship in any Nation under the Sun For the delineation of this ancient and pompous Structure once beautifying the Land of Canaan that I may proceed in some clear method Let me lay the Scene of the ensuing Discourse in this following frame First of all I shall contrive the Porch or Proem of the Tract exposing to view the grand and famous preparations for the Building which being absolved in the first Chapter I shall then descend to the main body of the work in nine succeeding Chapters wherein may be treated P 20 1. In the 2d place concerning its Dimensions and Figure P 15. 3. The Courts and Buildings round about it P 35. 4. The Ornaments and Utensils P 57. 5. The Services and constant Worship therein managed P 91. 6. The Endowments and Revenues P 128. 7. The Solemn Dedication P 130. 8. The Continuance and Duration P 140. 9. The mystical Significations P 166. 10ly and lastly It s fatall Period and Dissolution Of all which when I shall by Divine permission have finished my Discourse in this its designed order a period shall be fixed to this Treatise P 364. To the Reverend and Learned The Warden Fellows and Students of Wadham Colledge in the Famous and Flourishing Vniversity of Oxford Reverend and Learned IT was not long since my happiness and honour through the gracious Providence of God to enjoy a Fellowship for several years in that your goodly Seminary of all polite Literature wherein I hope several hearts are under Divine hewing and squaring for the service of God in his Temple During my continuance there I received many favours from you in those Academical preferments which I then enjoyed Your great love therein I cannot but gratefully acknowledge and constantly bear in minde having been greatly animated and encouraged to the discharge of those Employments by your aid and assistance Since that time it hath pleased the All-wise Majesty of heaven to place me as a Labourer though most unworthy in his Vineyard Most stately and magnificent is the Fabrick of God's house therein scituate yeilding admirable delight to such whom Free-Grace is vouchsafed to give spiritual eyes to discern it far surpassing the splendour of its ancient Type The Temple of Solomon which was once the wonder of the world Some spare hours from my constantly returning services I have through mercy enjoyed wherein to take some solitary turns among the beds of Spices and there to refresh my thoughts with the view of the corresponding Parallels After several retirements having taken some small survey thereof I conceived it my duty which I owe to your Foundation to present the first Essay of this my impolished draught thereof to your view earnestly craving of you to undertake the Patronage of your Incumbent in this work I confess I should have accosted you in the language of
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
(k) 1 Pet. 2.5 lively stones who like another Amphion doth by the pleasant harp of his Gospel-voice allure these spiritual stones unto the Building up of the walls of his Holy Sanctuary It is fabled as I remember by the Poets that the walls of antient Troy were built in stately manner by Apollo and Neptune with Sonorous or Ringing Marble The stones of the Sanctuary are situated in such excellent Method and Order that it is admirable for spiritual eyes to behold their lives do in harmonious anthems reply to God's precepts and their mouths break forth into singing to the glory of that God who (l) Psal 22.3 inhabits the praises of Israel Insomuch that his servants take pleasure in these stones of Zion and favour the very dust thereof such as God himself will build up and frame into a Holy Temple for his honour to dwell in Indeed by nature the (a) Lev. 24.40 c. Plague of Leprosy is spread over and hath eaten into all the stones of our Tabernacle but he purgeth and purifieth and cleanseth them by the blood of our High Priest that is sprinkled upon them By nature these stones are as hard and impenetrable as the (b) Zec. 7.12 very Adamant the hearts of men are as inflexible and unmalleable as the (c) Job 41.24 nether mil-stone yet out of such doth he raise up believing (d) Mat. 3.9 Children unto Abraham Many of these stones as well as the other materials of the Temple such as Firre Cedar and Gold are related to have bin fetcht from Tyre * 1 Kin. 5.14 15 17. Lebanon and Parvaim to signifie to us that the Lord Jesus should in Gospel times collect the members of his spiritual Church from the remotest Ilands and Kingdoms of the whole World All these precious and excellent stones that are thus fixed upon and joyned to Christ the prime Foundation by the Coement of Faith unto the Apostles doctrinal Foundations by the coement of obedience and one to another by love when once they are fitly set and compacted together by the line and plummet of the Word do hold communion one with another in the mystical body by (e) Jam. 5.16 mutual prayer (f) Heb. 3.13 exhortation (g) Gal. 6.1 2. meek reprehensions and bearing one anothers burthen and so do fulfil the Law of Christ and obey the new Commandement of Love whereas a stranger intermedles not with this their joy But whensoever it pleaseth the Author of Faith to hew some others and make them fit and square for this excellent Building this glorious Sanctuary hath divers doors prepared for the admission of such into their spiritual fellowship These Doors we read to have bin made of Firr Tree and hung upon posts of Olive Tree They were likewise curiously carved with Cherubims Palme-Trees and open flowers Some are pleased to apply these doors to Christ himself seeing our blessed Lord is recorded to liken himself to a (h) Joh. 10.7 9. Door by which the Sheep of his Pasture do enter in He indeed hath an authoritative commission from the Father to give unto the Elect an admission unto Holy communion with Himself Here though we will not exclude this allusive interpretation of a door hinted by our Lord himself yet may we safely apply the several ends for which doors are erected in a more general way unto the Sanctuary about which we are now treating The ordinary ends and uses of doors in Buildings are 1. To give admission to such whose propriety in the house doth challenge lodging and mansion within 2. To exclude all others who are strangers to the Family And 3. To preserve those persons and things in safety and security which are contained within the house In like manner the Church is compared to an (i) Can. 4.12 enclosed Garden a Fountain sealed as well for the secure habitation of Saints as for the unacquaintednesse of others with her state and condition (k) Isa 26.1 Salvation hath God appointed for Walls and Bulwarks to defend Her He hath strengthened (l) Psa 147.13 the bars of Her Gates and bMâ—essed her Children within her He hath also commanded her Gates sometimes to be opened (m) Isa 26.2 that the Righteous Nation which keepeth the truth may enter in These doors then may signifie the initiation of members into communion with the Church that are taken out of the World by the mighty Power of God upon their hearts together with the exclusion of such as are (n) Ep. 2 12. aliens from the Common-wealth of Israel and strangers from the Covenant of promise For there shall in no wise (o) Rev. 21.37 enter any thing that defileth or worketh abomination but such onely as are written in the Lamb's Book of Life For without are (p) Rev. 22.15 Dogs Sorcerers and the rest of the impure and wicked rabble of the World Violence shall not be heard in the Land of Immanuel but the Church shall call Her Walls Salvation and Her Gates (q) Isa 60.18 praise In ancient times the Lord is remembred to have come down in a (a) Exod. 33.9 cloudy Pillar at the door of the Tabernacle when he spake with Moses Aaron and Miriam and afterwards at another time in the same manifestation when he (b) Deut. 31.15 treated with Moses and Joshua In following Ages the Temple also was filled with the glorious (c) 1 Kin. 8.10 cloud of his presence As to the first we read that when ever the Children of Israël arose from their stations and travelled towards Canaan (d) Exod. 40.36 Num. 9.17 the cloud was taken up from off the Tabernacle Noting to us that when ever the Gospel-Church should take its progresse towards heaven under its spiritual Ordinances that the mystical cloud should be taken away then are we promised to behold with open face (e) 2 Cor. 3.18 and shall be changed into the same Image from glory to glory even as by the Spirit of the Lord. In respect to the latter the presence of God in the Temple we have a most excellent promise that (f) Isa 4.5 the Lord will create upon every dwelling place of Mount Zion and upon her Assemblies a Cloud and a Smoak by day and the shining of a flaming fire by night for upon all the Glory shall be a defence A Cloud to comfort his people and (g) Exod. 14.19 20. to obscure them from their Aegyptian Enemies a Pillar of flaming Fire to illuminate them in their way and to keep off the wild beasts of this world from them In which respect he hath promised to be a (h) Zec. 2.5 wall of Fire round about Jerusalem to protect and defend them Of old none but consecrated (i) Exod. 35.19 Priests might enter into this holy Sanctuary whereof we are now taking a View If the King himself presumed to enter he was (k) 2 Chr. 26.18 smitten with Leprosy Josephus in one place
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
of Thus all over the Island whereof (r) l. 12. c. 14. Pliny treats at large But to let that passe whether the Schittah-Tree were odorous or not is not mentioned neither is it affirmed of the Arabian Schinus which although some do not think to be this wood of ours yet their reason drawn from a report that it was not tall and big is refuted by (ſ) Cap. 18. Lemnius in his History of Scripture Plants where he saies It was patula satis procera spreading to a good height and yet this last Author conceives it was the (t) Pag. 76. Citrus alluding therein to the Hebrew name But if there were no Trees growing in those Deserts of Arabia where Moses then was but onely the three forementioned according to the Testimony of Strabo it seems most probable that it was that prickly Tree seeing it was neither Tamarisk nor Date the name whereof mentioned by Diodorus alluding to the Hebrew may yield some light I know some count it to have been made of a wood that was brought with them out of Egypt because the Text saies that every man with whom was (u) Exod. 35.24 found Shittim wood brought it for the service of the Tabernacle but that doth not follow that this wood did not grow in the wildernesse where they offered it for the service of the Tabernacle because the Text saies it was found with them But indeed it doth not appear clearly and directly what sort of wood it was and therefore we shall suspend any peremptory assertion and proceed to the Mysteries of this excellent and rare Ornament of the Oracle The Mystery of the Ark. THe Ark was the (x) 1 Sam. 4.22 Glory of Israel and the Throne of God amongst his People it was the signe of his presence and before it were Sacrifices (y) 1 Sam. 6.14 15. offered and in the Wildernesse when it set forward then Moses said (z) Num. 10.35 The Lord is in his holy Temple Psal 11.4 Rise up Lord and let thine enemies be scattered Many are the fancies of men ancient and modern in this particular But the Apostle hath left us a Key whereby to open this Mystery in some measure since he expresly tells us that Heaven was signified by the Oracle For Christ (a) Heb. 9.24 saith he is not entred into the holy places made with hands which are figures of the true But into Heaven it self So that though as to the state of the Jewes it was the Symbole of God's presence yet seeing their solemnities were Typical of things under the Gospel we must enquire according to the mind of Scripture what the Ark did signify and it seems it must represent somewhat in heaven where Christ is entred Wherefore laying aside the recital of the various opinions of learned men in this point which would take up much time and paper they being commonly mentioned every where almost The most naked clear (b) Rivet in Exod. p. 116. signification of this holy Vessel was seeing it contained the Tables of stone or the Commandments to represent the Divine Majesty as he is the great (c) Jam. 2.12 Lawgiver to the whole Creation and especially (d) Ps 147.28 Rom. 3.2 shewed his Word to Jacob his Statutes and his Judgments to Israel For to them were committed the Oracles of God who required obedience to them under pain of death In the Ark therefore we are to look upon God's divine Majesty as making a Covenant with Man-kind whose Royal Law speaketh on this wise (e) Gal. 3.12 THIS DOE AND LIVE Wherefore when the (f) Rev. 11.19 Temple of God was opened in Heaven The Ark of the Testament was made visible It was made of Shittim-wood and overlaid with Gold for which cause (g) Cramer Schol. Prophet part 4. p. 78. some apply the Ark it self to Christ they say the imputrible wood noted his Humanity the Gold his Divinity But these are niceties and forced Applications not grounded on Scripture whereas seeing the most proper meaning of this Ark is of the legislative power of God the Chest may be accomodated to signify the constant and inviolable conservation of the pure and holy Lawes of God given forth to the Church seeing it was made on purpose to retain the two Tables of stone written upon by God's own finger whose breast is the fountain of the Churches Laws and his constant presence there noted that God did continually eye his people whether they kept his Covenant Now though the Ark was to be abolished in due time For in the latter daies they shall no more say The Ark of the Covenant of the Lord But they shall call Jerusalem the Throne of the Lord * Jer. 3.16 17. and all Nations shall be gathered to it For God will manifest his presence in his Church in a more spiritual way Yet during the state of the Jews though Solomon made most Materials anew he made no new Ark but brought that which Moses made within the Oracle into the Temple to note that though some formes of worship and circumstances may vary yet the moral Commandments of God are never to alter nor the token of his presence as a King among his people But now since that no meer man ever yet kept the Law of God perfectly onely the Lord Jesus hath fulfilled his whole Will therefore God appointed a Mercy Seat to be laid as a Covering upon the top of the Ark seeing (h) 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their Transgressions to them The Law needed a Covering by which our sins might be concealed from God's sight which was properly called a Propitiatory because God will not be satisfyed as to our sins and become propitious to us but alone through Christ (i) Ps 40.8 the Law being within his heart who came to do the Will of God and was the (k) Rom. 10.4 End of the Law for Righteousnesse to them that believe This Propitiatory or Mercy-Seat the Covering of the Ark was made all of beaten Gold to shew the inestimable and precious vertue of Christs ' obedience and it is styled by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which probably the Apostle Paul alludes in the use of this very word of the Septuagint treating of Christ's Righteousnesse whom (l) Rom. 3.25 God saith he hath set forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation through faith in his blood to declare his righteousnesse for the remission of sins that are past through the forbearance of God Holy John useth a word of neer consanguinity with the former when assuring us that Christ is (m) 1 Joh. 2.2 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sins This Golden Cover lay betwixt the divine presence as mentioned (n) Exod. 25.22 sitting between the Cherubims and the Tables of stone within shewing that God through Christ alone looks upon us as accepted and keeping
other sacrifice alluding to the Peace-offerings I will offer says David in his Tabernacle sacrifices of joy I will sing Psal 27.6 yea I will sing praises unto the Lord. Thanksgiving is another Offer unto God Thanksgiving and pay thy Vows unto the most High He that offereth praise glorifieth me saith God Psal 50.14 v. 23 Ps 107.22 Hos 14.2 Let them sacrifice the sacrifices of Thanksgiving and declare his works with rejoycing The Church in the Prophet Hosea cries unto the Lord Take away all iniquities and receive us graciously so will we render the Calves of our lips Jer. 33.10 11. There shall be heard in this place saith the Prophet Jeremiah the voice of them that shall say Praise the Lord of Hosts for the Lord is good for his mercy endureth for ever and of them that shall bring the sacrifice of Praise into the house of the Lord. By him that is by Christ saith the Apostle let us offer the sacrifice of Praise to God continually that is the fruit of our lips Heb. 13.15 giving thanks to his Name Mercy also is desired of the Lord rather then sacrifice Hos 6.6 Good works and alms are a sacrifice likewise I have all and abound says Paul having received of Epaphroditus the things which were sent from you Phil. 4.18 an odour of a sweet smell a sacrifice acceptable well-pleasing to God Wherefore to do good and communicate forget not Heb. 13.16 for with such sacrifices God is well pleased Righteousness is another Offer the sacrifices of Righteousness and put your trust in the Lord. Do good in thy good pleasure to Zion Psal 4.5 Psal 51.19 build thou the Walls of Jerusalem Then shalt thou be pleased with the sacrifices of Righteousness Prayer is another most excellent and sweet smelling sacrifice under the Gospel My house shall be called of all Nations a house of Prayer Mar. 11.17 Of this we have treated more copiously above when handling the service of Incense Not only our souls in their several heavenly breathings at the Throne of Grace and in all their Divine services presented to God are represented in Scripture under the ancient shadows of sacrifice but our Bodies also are to be presented as a living Sacrifice Heb. 12.9 holy acceptable to God which is our reasonable service As God is the Father of our spirits so is he the Creator of our bodies and expects from both as is most due from creatures all manner of homage obedience adoration and praise for ever Wherefore let us draw near wâ—th a true heart Heb. 10.22 in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Also the vocation of the Gentiles is represented in the Holy Scripture as a Sacrifice in the dayâ— of the Gospel to be presented to God when in every place incense shall be offered to the name of the Lord and a pure offering for my name shall be great among the Heathen Mal. 1.11 saith the Lord of Hosts The Apostle Paul says that he was the Minister of Jesus Christ to the Gentiles ministring the Gospel of God Rom. 15.16 that the offering up of the Gentiles might be acceptable being sanctified by the Holy Ghost Psa 116.15 In the last place Martyrdom is esteemed a Sacrifice and that which is most precious in the sight of God Paul compares himself to a Sacrifice when near to his death at Rome Phil. 2.17 The Souls under the Altar that were slain for the word of God and for the testimony which they held are related to cry with a loud voyce Rev. 6.9 saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth There being therein a strong allusion to the blood of the Sacrifices of old which was poured out besides the Altar the warm vapours whereof went up reaking towards heaven In which sense Cyprian speaks of the Ministers Exhortations of the godly to suffering in his days Cypr. Ep. 2. p. 4. edit Bas 1530. that thereby they might prepare Sacrifices for God SECT VI. The Endowments of the Temple Officers Spiritualized WHat Priviledges Possessions and Revenues the Servants of God in the Temple Worship under the Law enjoyed I have formerly explained in a set Chapter Hieronym ad Fabio loc Tim 3. p. 58. The end is set down by Jerome in his Epistle to Fabiola Primitiae cibor um c. ut habens victum aâ—q vâ—stitum securus liber serviat Domino The Firstfruits of meats c. were given to the Priests that having food and raiment he might with security and freedom give up himself to the service of the Lord Wherefore such as come up to worship God at the Temple were charged never to appear empty before the Lord Nay God himself Exod 23.15 34. â—0 Deut. 6.16 Lev. 27.30 Num. 18.21 who challenged the tythes from â—he people of Israel as his own did make an act of assignment of them to the Levites in consideration of their service in his worship From whence it follows by the same rule of Equity that such as serve God in the great work of the Gospel should have a competent and convenient maintenance to encourage them in the work and service of God Nay A minori ad majus By how much more excellent their Dispensation is and the glad tidings of the Gospel to be preferred before the shadows and ceremonies of the Law by so much the more ought the Christian people to manifest greater love countenance encouragement and obedience to those that watch for their souls Heb. 13.17 But we shall see that the Apostle Paul doth draw an inference from the ancient legal maintenance in behalf of the Gospel-Ministrey in these words Who goeth a warfare at any time of his own charges who planteth a vineyard 1 Cor. 9.7 c. and eateth not of the fruit thereof or who feedeth a flock and eateth not of the milk of the flock Say I these things as a man or saith not the Law the same also For it is written in the Law of Moses Thou shalt not muzzle the mouth of the Ox that treadeth out the corn Doth God take care for Oxen or saith he it altogether for our sakes For our sakes no doubt this is written That he that ploweth should plow in hope and that he that thresheth in hope should be partaker of his hope If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things Do you not know they which minister about holy things livâ— of the things of the Temple and they which wait at the altar Vers 13. are partakers with the altar even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Dr. Edw. Reynolds on Psal 110 4â— at the end of v 4. p. 479. Phil.
principal part whereof was Geometry Act. 7.22 they being necessitated every year after the overflowing of Nilus to measure the Limits and Bounds of most mens Land a-new as Herodotus in the Life of Sesostris in his Euterpe together with Diodorus Siculus in his first Book and 81 Section according to some Copies do both attest That possibly Moses and his People might use the Aegyptian Measures which if true though we have no word in Scripture for it then I will recommend to the Readers consideration a notable Memorandum of the Aegyptian Cubits out of Herodotus holding it not convenient to spin out any more time on this Subject The place is in Euterpe Herodotus or of his History lib. 2. In English thus A Pace is six Foot or four Cubits A Foot is four Palms A Cubit sixe Palmes If you say it is Samian measure generally used by that Author I answer with his own words in the same Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aegyptian Cubit is equal to that of Samos To conclude what ever the Cubit were either of Moses or Solomon the Dimensions of the Temple being described not by yards or feet but under the name of Cubits the judicious Reader may imagine its length according to his own most exact conception and so conceive the House as large and magnificent as he please sobeit he be careful that the Battering-Ram of his fancy do not cast the Walls Gates and Porches and the poor Levites in their Watches into the Valleys of the Moriah-Mountain For the whole Hill with the Temple and Antonian-Buildings included did not contain much more then about six stadia in compass as Josephus hath left upon Record De Bell. Judaic lib. 6. cap. 6. What a stadium in Josephus is you may see in the third Chapter of this Treatise Since we have then a little cleared off our hands this tough and knotty rubbish of a Cubit so much as to our present Design let 's begin to lay the Foundations of the Temple and so proceed forward to the Top-stone of that admirable Fabrick The Foundation THE Foundations of this Royal-Building were laid with great costly hewen stones Of what depth Scripture is silent Foundation 1 King 5.17 De re rust l. 1. Tit. 8. But if Palladius be a good Architect they should be in depth a fifth or sixth part of the height when the place is solid This being on a Rocky Hill as Josephus writes we may allow for the Porch of one hundred and twenty Cubits high the depth of Twenty Cubits and for the whole House being Thirty high five Cubits depth for the Foundations and on each side half a cubit broader then the Walls of the House The full thickness of the Walls are not deducible out of Scripture Walls 1 King 6.6 Onely thus much we may clearly evince that they were four cubits thick at least just by the ground For we read of three Cubits abated in the thickness of the Walls for the Beames of the side-chambers to lye upon On which account we do allow but one Cubit for the thickness of the Temple-wall from above the Roof of the third and highest Story of the Chambers to the Roof or Top of the Temple it self But if we allow 6 at the Bottome there will remain three at the Top which is the least we can allow considering the height together with its magnificence and designed duration If six at Top as usually most do grant then there will be found nine at Bottome or 10 as the learned Ribera would have it I know some would squeeze six Cubits out of Ezekiel's Visionary Temple for the thickness of its Walls but we shall go in the middle proportion and in our Figure adde to the internal capacity the thickness of six Cubits for the Walls till some Rabbinical Architect shall conjure up the Ghosts of Solomon's Builders to decide the Controversie The Figure of the Covered Temple 1. The Tower of the Porch 2. The Porch 3. The Holy place 4. The Oracle 5. The windowes of the holy place 6. The side Chambers Of the Porch BEfore I enter upon the Proportions of this Building Situation its necessary we should remember the Temple-Student what point of Heaven the Porch and its stately Entrance did face For which purpose let 's consider that Ezekiel in his Captivity-Vision being brought into the Inner-Court of the Lords House saw 25 men between the Porch and the Altar with their backs toward the Temple of the Lord and their faces towards the East Ezek. 8.16 worshipping the Sun toward the East Whereby is tacitely implyed that the Body of his Visionary-Temple or the Covered House the Pattern in many things of Zorobabels Structure was Westward of the Brazen-Altar If this be not enough observe out of another place that the Gate of the outward Sanctuary that is the Holy-place of fourty Cubits long Ezek. 44.1 as I shall shew by and by which looketh toward the East was shut Yet once more when he was brought to the door of the same House again we read That he saw Waters issuing from under the Threshold of the House Eastward For the Fore-front of the House stood toward the East Ezek. 47.1 I hope this is a sufficient Testimony being treble-twisted to draw any sober mans consent to us seeing that the situation of the second Temple according to the concurrent judgment both of Jews and Christians did imitate the former of Solomon's So that now none need fly to any Idiotismes or Proprieties of the Hebrew Language for a Sanctuary to shelter the true situation of the Temple as some have done The beautiful face of the Porch we will then begin to erect towards the East-quarter of Heaven 1 King 6.3 Length Breadth 2 Chron. 2.4 Height Dr. Lightf Templ p. 89. whose inward Capacity shall be contained within a Line of Twenty Cubits length from North to South for its length ran parallel to the breadth of the House and a Line of Ten Cubits for its breadth from East to West The height of the whole Porch was very stately and pompous viz. One hundred and Twenty Cubits Not that it was all empty and void to the Top but probably had Chambers and Winding-stairs ascending up to the Roof But that the lowest Concameration of the Porch was more then 22 Cubits and ½ in height may be evident by the height of the Pillars of Brass whereof we shall speak anon Probably the height of its lowest Room within might be equal to the rest of the House viz. Thirty Cubits As for the Battlements on the Top of the Porch Battlements we may conceive them to be much of the same proportion with those of the Walls of the City fore-described that is the height in the open spaces was two Cubits and the Propugnacles three Cubits or thereabouts or rather stately Rails of Stone besides the more curious Ornaments of Pinacles From the Top of this Porch I
carrying on of the Temple-Work were divided into 24 Courses by Lot according to this ensuing Table in the days of David by his Appointment But these Orders as to their Genealogicall Succession having been much confounded since that time especially under the Captivity possibly the Priests of Nehemiah's List might receive new Names according to a new Lot for their several Stations and therefore it is perhaps that we find the ancient Names somewaat varied and some of the new Courses not to be found Registred according to all the Names of David's Division Howsoever so far as they can be without many Transpositions of Letters clearly set down we may read as follows 1 Jehojarib 1 Chron. 24.7 called Jojarib in Nehem. 12.6 19. 2 Jedajah 1 Chron. 24.7 Neh. 12.7 19. 3 Harim 8 Neh. 10.5 12.15 Or Rehum Chap. 12.3 4 Seorim 8 Perhaps Serajah Nehem. 10.2.12.1.12 5 Malchijah 9 Nehem. 10.3 Or Malluch Neh. 12.2 Or Melicu v. 14. 6 Mijamin 9 Nehem. 10.7 Or Miamin Neh. 12.5 Or Minjamin Neh. 12.17 7 Hakkez 10 Perhaps Hatiush Neh. 10.4 12.2 8 Abijah 10 Neh. 10.8 12.4 17. Luke 1.5 9 Jeshuah 11. 10 Shecaniah 11 Neh. 12.3 Or Shebaniah Nehem. 10.4 12.14 11 Eliashib 12. 12 Jakim 12. 13 Huppak 1 Chron. 24.13 14 Jeshebeab 13. 15 Bilgah 14. Nehem. 12.5 18. Or Bilgai Neh. 10.8 16 Immer 14. Perhaps Merimâ—th Neh. 10.5 17 Hezir 15. Called Ezra Neh. 12.1 13. Or Azariah Nehem. 10.2 18. Aphses 15. 19. Pethahiah 16. 20. Jehezekel 16. 21. Jachin 17. 22. Gamul 17. 23. Delaiah 18. 24. Maaziah 18. Neh. 10. â— or Madiah Neh. 12 5. Moadiah ver 17. Of â—hese twenty four courses The first course entring upon the first Sabbath after the Temple's dedication continued so in the devolution of the work unto each succeeding course from Jehojarib the first untill the captivity and being afterwards fixed in the best order they could did so endure till the daies of our Lord's Incarnation Luk. 1.5 neer which time we read of Zachariah's Ministration at the Altar of Incense being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we translate it Of the Course of Abiah which was originally the eighth in number it being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think from this hebdomadicall or weekly entrance into the service Which word if critically insisted upon though it may not yield sufficient ground to build the assertion of this constant revolution of courses at such a set time as a week and if so yet is it not safe to lay stresse upon words the argument from Etymology being very sandy since the fall of the Tower of Babel upon the tongues of our Ancestors yet notwithstanding there are two places of Scripture that help us in this point that we may dismisse verball niceties to their tongues to whom they do movere Salivam The former place acquaints us of the Priests entring in upon the Sabbath and the latter 2 Chr. 23.4 2 Kin. 11.7 of their going forth upon the same day which is sufficient enough at present to our purpose especially Joseph Anti. l. 7. c. 11. p. 248. G. mihi since confirmed by Josephus being himself a Priest in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he ordained speaking of David that one Family or course should minister unto God for eight daies together from Sabbath to Sabbath Of these twenty four Tribes or courses 1 Chr. 24.4 sixteen were of the line of Eleazar and eight of the race of Ithamar The work impendent upon their shoulders since the Tabernacle-Vessels were taken off after the settlement of the Ark in the fixed place of the Temple was various and excellent consisting principally in these following particulars 1 The work of sacrificing with all its rites did lye upon them in all Offerings on the Altar of burnt offering nay 1 Chr. 6.49 2 Ch. 29.22 the whole service of the most Holy place 2 The Government of the Sanctuary and of the House of God was impendent on their shoulders 1 Chr. 24.5 3 They set the new-prepared shewbread on the golden Tables within the Sanctuary every Sabbath and removed the old 4 They ordered the Lamps of the golden Candlesticks every Morning 5 They kindled the daily Incense to make a sweet perfume in the Temple at the time of the dressing of the Lamps 1 Chr. 6.49 that the stench of that work might not be offensive 6 They were rhe unappealeable Judges of Leprosy Lev. 13.2 3. and Jealousy betwixt man and wife 7 They blew the Trumpets to the solemn feasts Joel 2.15 1 Ch. 15.24 16.6 Num. 10.8 31.6 and also before the Ark at its solemn removals and also to accompany the Captains of the Battel in War with their silver Trumpets before the Battel as may be perspicuousâ—y evident out of severall places of the holy Scripture 2 Ch. 13.12 Lev. 6.12 13. Exo. 30.23 1 Chr. 9.30 Mal. 2.7 8 They were to looke to the burning of wood continually upon the brazen Altar that the fire once kindled from heaven might never be extinguished 9 They were to make the holy Ointment with the appointed Spices 10 They instructed the People in the Law of God Of the Levites The Levites distinctly so called were not Priests but such as came from the stemme or root of Levi excepting the Children of Aaron These persons were appointed to wait upon the Sons of Aaron in the Courts and in the Chambers 1 Chron. 23.28 29. c. in the purifying of all the holy things and the work of the service of the house of God Both for the Shew-bread and for the fine flower for Meat-Offerings and the unleavened Cakes and for things baked in Pans or fryed and for all manner of Measure and Cize a good president to learne us of what sacred estimation we should account and what diligent care we should take in the conservation of the standard Vessels for the administration of commutative Justice they were also to stand every Morning to thank and praise the Lord and likewise at Evening Yea and to offer all burnt sacrifices unto the Lord that is to assist the Priests in case of multitude of Offerings such as were extraordinary in the Sabbaths new Moons and Set-Feasts by number according to the order commanded them continually before the Lord. And that they should keep the charge of the Tabernacle of the Congregation and of the holy place and of the Sons of Aaron their brethren in the Service of the house of the Lord. For which end they were at first numbred at the age of thirty years 1 Chron. 23.26 27. 1 Chro. 23.3 c. but after the daies of David alwaies at twenty Because then they did no more carry the burden of the Tabernacle-implements and Vessels Their number in the latter end of King David's reign was computed at thirty eight thousand whereof twenty four thousand were set off for the work and businesse of the holy House Six
on some wall of that Chamber which he built possibly in the Temple A.M. 3277 Hezekiah the 13th King Glorious were the Atchievments of this holy King who no sooner stept into the royall Throne but he presently made a solemn visitation of the Temple in the first year of his reign and in the first Moneth of the sacred year 2 Chr. 29.3 He opens the doors of that late-polluted House shut up by his ungodly Predecessour and repaires them in a magnificent manner overlaying the doors and pillars with Gold 2 Kin. 18.16 Then having gathered the Priests and Levites into the East-street he makes an eloquent Oration to them filled with divine and perswasive Rhetorick and rouzes them up to the purification of the Temple from the idolatrous pollutions of Ahaz Which when they had finished in the space of sixteen daies they prepared and sanctified all the Vessels for divine use Whereupon they offered sacrifices of Atonement and Reconciliation for the sins of Ahaz in prophaning the Temple-Worship 2 Chr. 29.21 The Number of the burnt-Offerings brought by the Congregation were seventy Bullocks one hundred Rams and two hundred Lambs and the consecrating Offerings were six hundred Oxen and three thousand Sheep 2 Chr. 30.2 Numb 9.11 After which they solemnized the Passover on the fourteenth day of the second Month according to the Law of Moses in case of Impurity The Sacrifices of Peace-offerings which were then presented to God were two thousand Bullocks and seventeen thousand Sheep 2 Chr. 30.26 there being such joy at that time in Jerusalem as the like thereof had not been known since the daies of Solomon When this was finished all the People who had been present in the Temple went out and brake the Images in pieces cap. 31.1 cut down the Groves and tumbled down the high Places and Altars in all Judah and Israël and particularly destroyed the Brazen Serpent of Moses 2 Kin. 18.4 calling it Nehushtan a poor piece of Brass because the Israëlites had burnt Incense to it in an idolatrous manner Moreover he set in order the Courses of the Priests and gave forth a portion of his own Estate to maintain the constant and solemn Sacrifices of God's worship and commanded the People to bring in their First-fruits and Tithes to encourage the Priests in the Law of the Lord 2 Chr. 31.4 5 preparing Chambers in the House of God wherein to lay them up Thus did he work that which was right and good and truth before the Lord his God Ver. 20. The Lord was with him whithersoever he went Being encouraged by this his great prosperity he shoke off the yoke of the King of Assyria and smote the Philistins even to Gaza and the border thereof 2 Kin. 18.7 But after the establishment of the worship of God and his Kingdom Giving a true and an eminent pattern to all Princes to begin first with Temple-work and the Reformation of the Worship of God if ever they intend to set warm in their Thrones and settle the Scepter in their hands Which Method being usually mistaken by great pretenders to Reformation they generally lay the Basis of their own ruine in the Quagmire and Queachy ground of rotten policy Behold yet even after all this 2 Chr. 32.1 2 Kin. 18.13 15.16 he was invaded by Sennacherib the great King of Assyria in the fourteenth year of his Reign To pacify whose rage he sent him all the Treasures of Silver and the gold of the Pillars and Doores of the Temple But that haughty King being nothing satisfied whetted but his appetite for more Glory and Riches 2 Chr. 32.17 and sent railing Letters against the God of Zion Hereupon this holy King of Judah spread the Letters before the Lord in his Temple and 2 Kin. 19.14 15. which was better and more acceptable he spread his Hands and his Heart before the Lord in a most ardent and heavenly prayer Whence we may perceive that intended Mercyes are fetcht from Heaven in the Chariot of prayer and a holy Prophet is made the mouth of God to declare his gracious answer Ver. 20. honouring his Ministers with the divine messages of his Will Which was seconded that very Night by a direful stroke of vengeance on the Assyrian Camp cutting off all the mighty men of valour Ver. 35. 2 Chr. 32.31 with the Leaders and Captains of his Army to the number of 185000 men The King himself returning with shame was slain by the Children that came out of his own Bowels in the House of his god After this Hezekiah being sick and recovered with the attendance of a miraculous signe of the Sun's retrocession on the Dyall of Ahaz he rendred not again according to his mercies but being left by God to try him and to know all that was in his heart 2 Chr. 32.31 he shewed his stately Treasures to the Embassadours of Merodach-Baladan King of Babylon called by Ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that excellent Canon of his esteemed by Calvisius more precious then Gold for the concatenation of the sacred and civil Histories of those times But this good King humbled himself for the pride of his heart Ver. 16. shewing his godly sincerity in heart-reformation lying low before God for his being lifted up before the Legates of an earthly Prince After which reigning in peace and great prosperity the usual Concomitant of Integrity in God's worship he died in peace Ver. 33. and was buried in the chiefest of the Sepulchres of the Sons of David Manasseh the 14th King A.M. 3306 The ungodly Son of a holy Father puts on the orient Diadem and succeeds in the royall Seat of Judah 2 Kin. 23.1 builds up the high-places destroyed by Hezekiah rears up Altars for Baal and makes a Grove like Ahab King of Israël and worships all the Host of Heaven for whom he built Altars in both the Courts of the Lord's House 2 Ch. 33.6 7 2 Kin. 23.4 He caused his Children to pass through the fire in the Valley of Hinnâ—m and erected a carved Image of the Idol Baal which he had made in the Temple of God in a most prophane and presumptuous manner not hearkning to the menacing Messages sent by God At last the Majesty of Heaven bing deeply incensed sent against him the Captaines of the King of Assyria who tooke him among the thorns bound him with Fetters and carried him captive to Babylon In which affliction having greatly humbled himself before the Lord and deprecated the fierceness of his wrath by earnest supplication he was brought again to Jerusalem and to his Kingdome Where to demonstrate the sincerity of his Repentance he took away the strange Gods and that damnable Idol of Baal out of the House of the Lord and all the Altars which he had built in the holy Mountain and in Jerusalem and cast them out of the City Furthermore he proceeds to the reparation
the several expressions of the holy Spirit be seriously weighed sober persons I hope will find just satisfaction To this purpose the Apostle to the (a) Hebr. 1.1 Hebrews acquaints us that in ancient times God was pleased to speak to the Fathers by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several parcels and after various manners delivering his minde in set portions unto the Church But in the Lord Jesus is made manifest and brought to light (b) Eph. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold or multiformous wisdome of God or to speak with reverence the opus Phrygionicum the embroydered needle-work of his wisdome In a word the opus (c) Spartian in Pescennio p. 215. Edit Lug. Bat. Musivum or that we may allude to Moses in his Types the Mosaick pictures and images of his glory For by Moses came the Law and that not onely in its morall but also in its Ceremoniall part whereas (d) Joh. 1.17 grace and truth came by Jesus Christ grace to supply our defects in respect to the Law Moral Truth in fulfilling and exhibiting the chief substance of the Ceremonial part in Himself We read in the holy Scriptures concerning Typical persons as well as things representing the state of the Evangelical Church to the ancient Fathers For in one place we may observe that Adam the head of all mankind in respect to the covenant of works is called by holy Paul (e) Rom. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of him who was to come In another place we read that the Children of Israel and Moses their Law-giver the Red Sea and the Cloud the baptizing of the Israelites unto Moses the Manna that rained from heaven and the rock gushing forth with water in the wildernesse (f) 1 Cor. 10.6 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were Types or Figures of us under the Gospel Again in another Epistle the Apostle having treated about various meats and drinks about the ancient Solemne feasts as New Moons and Jewish Sabbaths argues expresly their vanishing nature from their being but shadows of good things to come whereas (g) Col. 2.17 the body itself is of Christ Furthermore the Author to the Hebrews Paul most probably according to (h) 2 Pet. 3.15 Peter and the sense of the ancient Church in the time of (i) Homil. 9. in Exodus p. 96. Edit Basil 1545. Origen doth plainly assert that the Priests under the Mosaical Law did serve unto the (k) Hebr. 8.5 example and shadow of heavenly things Nay in that Epistle which might well be Styled a Commentary upon the Leviticall Ceremonies he doth almost in every Chapter give ample testimony to this point in hand yet I shall instance but in a few more as where he doth averre that the Tabernacle of Moses was a figure of more perfect and compleat services It was but (l) Heb. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable during for the present time whose moral and interpretation is to be taken out of the New testament We must plough with our spirituall Sampsons heifer or else we shall never expound the Riddle For they were but (m) Heb. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subindicationes dark patterns of heavenly things Nay the whole Law it self viz. Ceremonial contained in it (n) Heb. 10.1 a shadow of good things to come and not the very image of those things Hence it is that the ancient Ceremonies are termed (o) Heb. 7.18 19. weak and unprofitable making nothing perfect in another place (p) Gal. 4.3 Elements of this world or worldly Elements (q) Col. 2.8 and rudiments of the world as otherwhere the Sanctuary is termed (a) Heb. 9.1 worldly in opposition to its divine and spiritual antitypes otherwhere its Ceremonies are called weak and (b) Gal. 4.8 beggarly Elements by which a man cannot be enriched unto salvation In which sense we may allude to that place where Gods Majesty is pleased to tell the Elders of Israel by the mouth of his Prophet Ezekiel that he gave their Fathers in the wildernesse (c) Ezek. 20.25 Statutes that were not good that is in themselves nakedly considered they were such as whereby they could not live for unlesse they diligently kept and observed them and looked through them to the bringing in of a (d) Heb. 7.19 better hope they could not draw nigh to God with any confidence For by the 28th verse following the Prophet seems to intimate that by Statutes we are to understand the Ceremonial Ordinances The word also in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is the same with that in the (e) Psal 89.31 Psalmist which Musculus expounds of the Statutes of the Ceremonial Law distinguishing between Judgments Statutes and Commandements as if the former reflected upon the Judicial the next upon the Ceremonial the last upon the Morall Ordinances enjoyned by Moses from God But whether more judiciously then acutely I shall referre to others Seeing then the ancient Ceremonies are Metaphorically termed shadows it is requisite to have some light even to compare them with the body from which they are cast as it is observed by (f) Optic l. 2. Theor. 57. p. 63. Edit Basil Alhazen Umbra percipitur è lucis unius absentià alterius praesentià that shadows are discerned by the absence of one light and the presence of another The direct Rayes of the Suns body are absent from the place darkned by the interposing body but the Circumambient aire that is illuminated with other Rayes of light helps us to discerne the shadow In which sense give us leave to compare at present the Ceremonies to the shadows the Gospel to the substance and Christ to the luminary and then divine Revelation inlightning the Churches horizon helps our eyes to discern those ancient shadows which proceed likewise from him who is both (g) Job 8.12 light and truth whom we discerne refracted in the Law by a ray of reflection in the Gospel but by a direct beame when we come to behold him (h) 1 Cor. 13.12 face to face Furthermore as a shadow doth but in a dark and obscure manne◠represent onely the externall form or shape of a man with head armes legs and the trunk of his body in an erect posture helping us only to distinguish 〈◊〉 from the figure of a beast or a tree c. So did the Law in a dark and obscure manner hint out the excellencies of the Gospel and the figure and shape of our Lord in special But when a man hath his representation given forth in a more lively way by a picture we then know it to be the Icon of such a particular person whose feature we are well acquainted with Or yet more fully by a glasse reflecting his very face upon us Or most compleatly and absolutely by a carved Image or a Statue of marble or brasse wherein he is modelled not only according
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
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
stones of King Solomon's building It being most absurd and irrational to place so divine a quality in Subjects inanimate and artificial But if we understand the holinesse to be ascribed to it upon the account and under the notion of consecration as things or persons which are separated from profane or civil use and dedicated to God we may then safely allow of that famous place that it was in the most solemne splendid and heroick manner imaginable devolved over to Gods holy Majesty by King Solomon If again we shall consider that place as which God himself did choose and pick out from among all the dwellings of Jacob to be the (l) 1 Chron. 28.2 Psal 99.5 132 7. Lam. 2.1 footstool of his holy presence among his people and in which he was pleased to dwell for many generations smelling a savour of rest in their sacrifices and delighting in communion with them so long as they kept up the beauty and lustre of his divine worship If we consider moreover that this was the very place whither (m) Psal 122.4 the tribes went up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord three times in the year and that there the choisest and most fragrant flowers of legal worship did smell most sweetly even in the Courts of that most famous building We may safely hence apply to it the words of holy Jacob concerning Bethel (n) Gen. 38.17 This was none other then the house of God this was the gate of Heaven Finally when we seriously call to mind the admirable divine Mysteries which were engraven upon its stones enammelled upon its gold carved in its Cedar infolded within its doors retired behind its veils and laid up in its most holy Ark we must not we cannot but break forth into solemn and joyful songs of its praise Seeing that this Mountain of holiness was not only (a) Psal 48.1 2. beautiful for situation the joy of the whole Earth but that God himself was also known for a refuge within her stately Palaces and sacred Chambers The divine signification whereof I shall proceed to explain with all submissive reverence and adoration of the Divine Majesty residing within those Mystical walls most ardently imploring that (b) Dan. 2.28 29 47. God of gods and Lord of Kings who is the onely revealer of secrets to cause the (c) Act. 9.18 scales of ignorance to fall from the eyes of my understanding and to grant me graciously the visions of truth within his Sanctuary The covered body of this Sacred Building I shall then proceed to treat of in its three members or divisions following 1. The Porch 2. The Sanctuary or holy place 3. The Oracle or holy of holies Of each in their distinct order Concerning the Mysteries of the stately Porch of the Temple BY the Porch is to be understood that stately forefront of the Temple which sacred mount Olivet and the Eastern parts of the World The situation whereof toward the East was therefore injoyned by God as (d) Molin de Altar Sacrif p. 94. some apprehend to distinguish the Jews from the manners and customes of the Heathens whose Temples generally were so built that the Adyta or more sacred and inward parts where their idols stood were in the East end of their buildings and the entrances or gates were westward that their Gods might appear to them as arising out of the East and therefore the Prophet Ezekiel receiving a vision of the Idolaters in his daies beheld 25 men (e) Ezek. 8.16 with their backs toward the Temple of the Lord and their faces toward the East worshipping the rising-Sun Hence is it that the Christians of old did worship toward the East not in imitation of the Heathens whom they abhorred but in hatred to the Jews their other fatal enemies who constantly worshipped towards the West according to the site of the Mosaical Tabernacle and of this Temple of Solomon But to enlarge upon this point any further I shall deferre till I am arrived to the East gates of the Courts of the Temple whereof in their due place hereafter As to the Mystical signification of this present part of the building now before us The holy Scripture doth no where inlighten us in distinct and expresse termes we must herein therefore speak only by permission and allusion not willing to passe it over in silence because of its Connexion to the Sanctuary and upon the account of its extraordinary magnificence being a grand Ornament to the whole building For if the Sanctuary which I shall endeavour to clear up in the next place did signifie the Church of Christ and Gospel-communion with God in his holy Ordinances then may this part of the edifice as yielding admission into the Sanctuary be expounded according the 6th Canon before-mentioned of some Gospel excellencies For as much then as the Porch gave accesse to those that were to enter into the Sanctuary or Holy place who were all to passe through this previous building which was set before the other We may thence learn that men ought not rashly and rudely to rush and presse into participation in divine Ordinances but must be stopt a while by the intermediation of a Porch for the preparation and setting their hearts in frame for such holy communion We read of a mysterious Inscription upon the Gates of the Delphian Temple situated under the famous Hill (a) Heliodor Aethiopic l. 2. p. 106. Edit Franc. 1631. 8o. Parnassus in the Country of Phocis in Greece mentioned by Plutarch in a distinct Commentary upon it Where after the recension of 7 several opinions concerning that famous EI. He fixes at last upon this definitive sentence of Ammonius (b) Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit Hen. Steph. 1572. moral Vol. 1. p. 697. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the self-sufficient compellation and denomination of GOD which together with the word settles in the minde of the pronouncer a true notion of the power of God c. After a few words he goes on to tell us that those that use it do attribute a true unerring and sole appellation of essence competent to him alone For there is nothing of essence really to be ascribed to us Which together with many admirable and divine passages concerning the fluid nature of man and the stable and unchangeable essence of God gives a rise for a conception that the ancient Heathens before the World was totally involved in the mists of darknesse and stupid idolatry did retain some memorials of the Revelation †Dickins Delph Phaen. p. 97. of Gods name to Moses in that famous place of Exodus where the Lord commanded him to tell the Israelites that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Exod. 3.14 I am that I am c. had sent him to them Ehejeh or as Plutarch afterwards calls him d 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 Iejus as the one and onely God (e) Plut. ibid. p. 699. Besides this Title at Delphos There was antiently likewise at the * Porphyr de abstin l. 2. p. 155. Temple Epidaurus an inscription in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to this fragrant Temple hastes in vain Who doth not in his breast chast flames maintain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's Chastity befitting a Temple saith Porphyry in that place when our thoughts are onely exercised and busied about holy matters But whether or no there were any such like inscription on the front of this famous Porch of the Temple though I am not able to resolve by reason of Scripture-silence where as Josephus relates of pillars standing in one of the walls of the Temple in latter ages of 3 cubits high ingraven with certain letters declaring (e) De bell Judaic l. 6. cap. 6. sec Ruffin p. 916. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no stranger might be admitted within that holy place Yet this I am sure of that the counsel of Paul is most safe and wholesome that he that cometh to God and draweth nigh in a way of holy worship (f) Heb. 11.6 should believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that HE IS and that he is a rewarder of them that diligently seek him Whether no the antient Temple had any such inscription of an Ehejeh upon it or not to bring to mind the unutterable essence of God whose face they sought that drew nigh to him in his sacred services it is not much material seeing now it is not in the mountain of Samaria not in Jerusalem that God will be worshipped but we must endeavour to preserve the memorials of his fear and the indelible Characters of his infinite essence upon our hearts when we come to worship him in spirit and truth For the (a) Joh. 4.23 Father now under the Gospel seeketh such to worship him We must remember to cast a watchful eye upon the (b) Eccl. 5.1 feet of our affections before we approach to the house of God and seriously consider whether we have taken straight steps in the paths of his commandements and whether they are set in due order and cleansed (c) 2 Chr. 30.19 according to the preparation of the Sanctuary For we must (d) Heb. 10.22 draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water viz. our conversations cleansed with the water of the spirit in the laver of (e) Tit. 3.5 regeneration as the antient Priests of the Temple did wash their bodies in the water of the brazen-sea that stood in the inward Court before they entred the Sanctuary to officiate in their sacred functions We are to observe further that there were several steps by which they were to ascend into this Porch before they could enter the holy place to shew the divine elevation of the souls of spiritual worshippers even as Jacobs ladder had several rundles which the ascending Angels were to climb before they could arrive (f) Gen. 28.13 near to God who stood at the top thereof in that mysticall Vision In like manner in respect to our drawing nigh to God in divine worship Soul-exalting humiliation deep and serious Meditation searching Examination self-judging condemnation by reason of our infinite unworthinesse to converse with so holy a Majesty together with ardent Ejaculations of our hearts in prayer toward heaven his holy place are the several steps by which we mount up into the Porch of Praeparation that gives us admission into fellowship and communion with God in his Sanctuary-worship We read concerning Peter and John (g) Act. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ascended or went up to the Temple at the hour of prayer grant leave to an allusion thereby to shadow forth the elevation and lifting up of our minds in the heavenly Climax or Scale of praeparation for the spiritual worship of his Majesty in the assembly of his Saints These Stairs or steps in their extent from North to South were of sufficient length to admit many Priests in a joynt ascension up to the Porch and so into the Sanctuary if the occasional Service did so require as at the time (h) 2 Chr. 26.17 of King Uzziah's intrusion into the Priestly function we read of the High-Priest and fourscore of the inferiour at once with the King at the Incense Altar The convenient copiousnesse of which Ascent may hint to us that in Gospel daies many with the voice of gladnesse shall say one to another Let us (i) Ps 122.1 go yea (k) Isa 2.3 let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us of his waies and we will walk in his Paths Which places together with many other in Scripture may reflect upon all the spacious and stately ascents at the severall Gates of the Courts and of the Mount Moriah itself where the legall Services were performed This Porch into which we have now brought our devout Reader is generally conceived to have been open and without doores on all sides on which it was not annexed to the body of the Temple possibly intimating to us the open-heartednesse of God's Grace and Mercy under the Gospel the freenesse of his Goodnesse inviting all poor distressed Sinners to draw nigh to Him so be it they make their addresses in a holy and pure Evangelicall manner For (l) Prov. 9.1 c. Wisdom hath hewen out her seven Pillars hath built her House hath slain her Beasts hath mingled her Wine and furnished her Table of Shew-bread within the Sanctuary hath sent forth her maidens of honour the Virgin-Embassadours of her pleasure to cry with a loud voice Whoso is simple let him turn in hither (m) Isa 55.1 Ho Every one that thirsteth (n) Rev. 22.17 The Spirit and the Bride say COME For the Gates of the Temple of the (a) Rev. 21.25 new Jerusalem are never shut yielding constant admission for those that are saved out of the Nations to walk in the light thereof The costly and beautifull gilding that adorned this holy Entrance denoted the Splendor and admirable Excellency of divine and spirituall worship even at our first initiation into Society with God in his blessed Ordinances Oh! how much of God doth a humble and holy Soul find within him when he doth but sett his heart aright toward his testimonies What sweet experienced tastes of God's goodnesse hath such a Soul enjoyed With what divine irradiations upon his understanding hath he been enlightned and enlivened when coming sensible of his own emptinesse and unworthinesse to hold spiritual converse with his holy Majesty The very (b) Psal 119.130 Entrance of his Word giveth light and a blessed understanding to the Simple The fear of the Lord is the (c) Psal 111.10 Beginning of Wisdom when
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
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
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
holy scorn and contempt we may take notice from the narrownesse of the Windows externally and the breadth inwardly together with their elevated situation how little Saints do or should meddle with others conversations looking principally into their own breasts The Floor of the Sanctuary which was laid with planks of Firr overlaid with Cedar boards and plated with Gold the place designed to be walked on might shew the humility of the Saints their meeknesse lowly-mindednesse and prostration of spirit before God's Majesty who was pleased to (z) 2 Cor. 6.16 walk in and out among them such Graces being more fragrant then Cedar more beautiful then Gold The Ornament of a meek and quiet spirit †1 Pet. 3.4 being in the sight of God of great price We see the Ornaments of the very Floor were the same for matter with those of the insides of the house to shew possibly that humility and lowly reverence of heart as befitting best divine Ordinances is of as high regard with God as other Graces nay in some sort of higher esteem For the humble shall be (a) Jam. 4.10 exalted by him and receive more Grace from him for as the person walking is in more conjunction to the Pavement or Floor whereon he stands than to the other parts of the building Thus the Lord the high and the losty One who inhabiteth aeternity professeth that he will dwell with him and look on him with an eye of favour that is of an (b) Isa 57.15 66.2 humble and contrite spirit Although humble and meek spirits are counted fools by the World and quickly insulted upon by every proud and insolent spirit yet as holy David sitting by the rivers of repentance and hearkning to the sighs of the groaning Willows under the storms of divine anger sweetly be moans himself a (c) Ps 51.17 broken and a contrite heart O God thou wilt not despise Happy is the humble person who lying upon his back in a prostrate posture and helplesse condition as to himself yet alwaies is looking up to heaven Even as the lowly Floor did constantly face the cieling of the Sanctuary which was all filled with Cherubims a heavenly Host dispatcht from heaven and ready at hand for their aid and comfort Besides the Roof of the Sanctuary which was laid upon those Cherubims held forth the constant divine protection of the Church that resteth on all the Assemblies of the Saints when feasting in that secret communion which the true Members of the mystical and invisible body do maintain in their hearts with Christ (d) Isa 4.5 6. The Lord will create upon every dwelling place of Mount Zion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a cover from the storm and from rain God will be a (e) Isa 16.4 covert to his people from the face of the spoyler (f) Isa 32.2 a covering from the Tempest and a hiding place from the Wind. Our second Solomon having made his Church like a Chariot as well as a Tabernacle or Temple of the wood of Lebanon c. and the (g) Cant. 3.10 covering thereof of Purple even his own righteousnesse to shield us from the danger of his Father's wrath Nay his banner over us is love in this (h) Cant. 2.4 banquetting house of the Sanctuary Where the people of God having satiated themselves with divine love and fully satisfied with the curious views of all its unparallel'd rarities It 's now high time for them to enter the Holy of Holyes with adoration The Mysteries of the Oracle BEfore we set foot into the Oracle strict notice should be taken of the curious Vail embroidered with Cherubims which hung down to the ground cross the Temple and before that most sacred place But although in the Tabernacle there was no other division between the Holy place and the Holy of Holyes yet in the Temple there was a partition of stone which divided betwixt them and Doors in the midst of the patrition Therefore we shall consider the Walls without the Oracle and then the Door and after that the Vail and so proceed to give some account why probably there were no Windows and then descend to the Floor the Roof and after that to the side-Chambers of the Temple To speak first in general There be some as Rivet on Exod. p. 1129. that say The Oracle noted the Gospel-Church However that be for certain It was the Type of Heaven as 't is clear by the Apostle's acquainting us that the (i) Heb. 9.7 8. High-Priest entered into it alone once every year the Holy Ghost thereby signifying that the way into the holyest of all was not yet made manifest that is while the first Tabernacle was yet standing The meaning whereof may be this (k) Cloppenb Schol. sacrif p. 68. that so long as the sacred ceremonies were performing in the former part or room of the Tabernacle which was called the Sanctuary the entrance into the more secret part or the Holy of Holyes called the second Tabernacle was not yet made open So that while the state of the old Law endured and the rites and ceremonies of the Sanctuary continued in their vigour till Christ appeared for the putting of a period to the Mosaical worship there was no entrance or admission into Heaven the Holy of Holyes But when Christ had once offered up himself and was expiring upon the Cross then the (l) Mat. 27.51 Vail of the Temple was rent in twain to give notice that the Door of Heaven was now opened by vertue of his blessed sufferings who (m) Heb. 10.11 after he had offered one sacrifice for sins for ever sate down on the right hand of God For the Apostle ver 11. opposeth this to a Tabernacle not made with hands i. e. the heavenly into which by his body and blood entrance is made ver 13. In the Oracle we read of the Ark of the Covenant the Cherubims and the Session of the divine Majesty upon their wings In like manner when the Temple of God was opened in heaven (n) Rev. 11.29 there was seen the Ark of his Testaments whereof more hereafter when I arrive to that mysterous Utensil The place of God's glorious presence is in heaven whither all our prayers are to be directed accordingly as David prayes to be heard in his supplications (o) Ps 28.2 when he lifted up his hands towards his holy Oracle This divine place was a perfect Cube hollow within shadowing the perfection of happinesse as the great Philosopher saies that he that bears the shocks of Fortune valiantly is (p) Ethic. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is truly good and of a square posture without reproof Besides as a square figure
Saints are remembred to be (ſ) Rev. 7.9 before the Throne and before the Lamb clothed with white Robes and Palms in their hands in that new and Heavenly Jerusalem where there is an (t) Heb. 12.22 23. innumerable Company of Angels and the Spirits of just men made perfect The Vaile The Vaile comes now to be considered in this its due and proper place In that it did distinguish and separate the Oracle from the Sanctuary It signified the portion or number of the Saints Militant serving God in the Sanctuary-worship without the Vaile in the Ordinances of the Gospel not being yet received into Heaven who while they are at (u) 2 Cor. 5.6 7. home in the body are absent from the Lord walking by Faith and not by sight or open vision of the glory in Heaven Into which we are to passe by a (x) Heb. 10.20 new and living way which he hath consecrated for us through the Vaile that is to say his flesh So that as there was no passing of old in to the Holy of Holyes but through the Vaile So there is no passage for us into Heaven but by Jesus Christ who is ascended with his assumed flesh into that Holy of Holyes making way for all his members shewing that till we follow the Captain of our salvation through sufferings and the death of our flesh we are kept off from communion with the Saints in glory As the Oracle is the Heaven of glory the habitation of Saints and Angels So The Vaile is to shadow forth the inferior Heavens So Porphyr de antr Nymph p. 116. which as Vaile or (y) Heb. 1.12 Dickins Delph ex Varrone p. 119. Vesture shalt thou fold them up There be who taking the Sanctuary to signifie the Jewish worship and the Oracle to note the Heaven of Gospel-Ordinances and further considering the Veile as hindring our passage into and our beholding of the Oracle apply this Veile as a (z) Rivet in Exod. cap. 27. p. 1129. type of the distinction betwixt Jews and Gentiles which separation as a (a) Eph. 2.14 partition wall the death of Christ hath taken away Though others more probably apply it to the outward wall of the Temple that kept off the Gentiles from coming into that Court where the Jews did worship Whereof more anon in its proper order The contexture of the Vaile we read to be (b) Exod. 20.31 of blew and purple scarlet and fine twined linnen of cunning work and imbroidered with Cherubims The manner of the work was this that one of the 4 suppose the fine twined threds of linnen made the warp or stamen the other 3 made the woof or subiegmen and were by curious Art framed into figured work of Cherubims as it is common in our daies in all sorts of weaving to expresse many sorts of Beasts Birds Men or Flowers most lively in their Works Ribera following Josephus (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 454. lin 29. Edit Par. 1552. Turneb gr Philo Judaeus our Country man Bede and others of the antients expound them in their discourse about the (d) Lib. 1. c. 21. Edit 8o. Antwerp 1598. Temple p. 63. in these words The blew because it resembles Heaven in its colour signifies that the Life of the Faithful should be Heavenly not Earthly such as is the Life of unbelievers and full of the desires of the highest good which Faith manifests The Scarlet because it imitates fire signifies the ardor of Charity and ought to be twice dyed than not onely God may be loved but also our Brethren The Purple which is stained with blood of the Tyrian Shell-fish notes the imitation of Christs sufferings and patience in Labours and carrying the Crosse as Bede saith C. 15. The fined twined linnen as the same Author hath it in the same place because it grows out of the Earth with a green stalk and is prepared by the great labour of Artists in such manner that losing its natural colour it is reduced to whiteness doth fitly insinuate the Chastisement of our flesh which is to be exercised by works of Repentance and to be thereby tamed that it may become white and clean Cherubims are woven in the Velle that we may study to imitate the life of Angels as was said before and that we should constantly make use of a great deal of knowledge as Bede speaketh in the good works which we performe For Cherubims signifie multitude of knowledge alwayes looking towards the divine Oracles and governing our walkings by beholding of them lest perhaps we should err from the path of vertue Others there are who taking the Veile to signifie the body of Christ apply the purple to the blood of the Virgin the elegant weaving to the working of the holy Spirit which did frame that excellent variety of his blessed members But these and the like though some saith the judicious Rivet in the forecited place do wonderfully please themselves thereat are idle fancies and little to the purpose For they that would in these things be wise above what is written are plain fools However I thought good to mention them to excite sober spirits to a more full inquisition if any Mystery should be concluded under them Possibly the glorious Embroidery of this curious Veile might signifie the diverse heavenly graces wherewith our Lord was beautified without measure The Cherubims that were woven in it might possibly note the service and ready attendance of these blessed Spirits who divers times (e) Joh. 1.51 Mat. 4.11 Mar. 1.13 Luk. 22.43 Ministred to him in the daies of his flesh At the time of his blessed Passion this (f) Mat. 27.51 Mar. 15.38 Luk. 23.35 Veile was rent in twain from the top to the bottome a sight no doubt exceeding strange and terrible to the Priests that entred into the Sanctuary seeing it was no lesse then a miraculous prodigy attending his death So that as the Veile was rent it signified the rending his blessed body upon the Crosse his flesh being signifyed by it that so his holy and spotlesse soul after the giving up of his Spirit to the Father might enter into Paradise As this Veil did hide the entrance into the Sanctuary So it signified that all things were then covered with shadows and that the Jewish Nation was separated from other people according to the usual and common apprehension It s being rent by the power of heaven at his death did signify that Jesus our true High-Priest was then entring into heaven as to his Soul and was about to enter with both Soul Body as he did a little after from Mount Olivet For as the Jewish High-Priest did enter once a year with the blood of slain Beasts into this most holy place So Christ by the vertue of his own blood and the merit of his passion did enter once for all into the sacred heavens causing all the ancient shadows to cease (g) Cloppenb p. 137. and to be rent
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
little Sacraries or Chappels of wood yet they neither fashioned nor dedicated any Image at all Counting it a prophane thing to express more excellent Beings by such as are mean and low Neither did they think to attain to the knowledge of God but by their Understandings To conclude (ſ) De imag Deor. p. 39. Chartarius reports out of Pausanias that a Temple was erected to Apollo under the appellation of Juventus or youth in the Corinthian Territory within a grove of Cypresses where there was no statue at all for a certain secret reason which his Authour durst not produce Surely if (t) De EI apud Delph p. 699 edit H. Steph. Plutarch's Etymology and glosse upon the name of Apollo be right that it is q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not many but one shewing that there can be but one onely God the first principle and mover of all things and that the first being must needs be immense and infinite without beginning or end and therefore in continual flourishing state well did those Corinthians to consecrate a house to the youth of Apollo and add no statue at all Though their darkness was greater the farther the line of Heathens descended from the family of Noah where they all were instructed by that Preacher of Righteousnesse in the knowledge of the true God and his proper worship But to come to an issue Seeing then there was no manner of form or shape within the Holy of Holyes to represent the infinite Majesty of Heaven God having most expresly forbidden it by his command written upon the Tables of stone that were laid up in that sacred place Nay the thing being attested by Heathens concerning this very Temple and they falling foul upon and condemning one another for this gross and stupid worship of any Deity framed by the works of mens hands what great reason have the Jews and the Greek Churches and thesober Heathens that any where do advance the light of Nature nay Turks likewise to be offended at the Popish Idolatry whose conversion is greatly thereby obstructed Whereas God expresly forbids any (u) Deut. 4.16 graven Image the similitude of any Figure or the likenesse of male or female to be made to represent the Diety Yet do the Papists permit and commend it as expedient for the unlearned and vulgar people that the Divinity should be exprest in the Histories of Scripture that are painted in Churches Now although the Papists do not think the Picture or Statue to be a God neither did the wiser of the antient Heathens Synod Trident Sess 25. p. 241. edit Rhotomagi 1640. although it's probable the Devil did speak through the Trunks of the antient Images and so imposed upon them as the Papists did by the Statues of the Virgin in Cheapeside Crosse to delude the common people which with various Trinkets were shewn and exhibited to publick view by Thomas Lord Cromwell in the daies of K. Henry the 8th and afterward to the fire yet certainly for a man to make use of a Crucifix to stand before him in prayer although he do not think it to be Christ neither do worship that but onely use it as a Commemorative figure and a representation only to excite devotion yet is this no lesse then refin'd Idolatry which in some measure is confessed by Durand one of the Schoolmen as produced by a worthy Divine of the Neighbour-Nation in these words The truth is (x) Rutherford Church-Government p. 164. edit 1646. Religious geniculation before the Image or at the presence of an Image as if the Samplar were there present is one and the same adoration given to the Image and the Samplar Where he prosecutes the proof of this assertion That to kneel before the Creature as a memorative object of God is Idolatry But of this and the like points it is not my businesse to treat here onely upon the account of the Oracle being destitute of any shape or figure of the Divine Majesty I have hitherto discoursed and shall now speak of the Ark the first and principal Ornament of this most sacred place Of the Ark. * Lightfoot Temp. p. 261 Before we speak expresly to its Mystery let us consider the place where it was made and how it was removed providentially from place to place till at last it was fixed in this glorious Temple Moses the man of God did make and frame it in the wildernesse of Sinai where the Israelites Camped before the (y) Exod. 19.2 Mount of Horeb. For we read that the Tabernacle was reared up on the (z) Exod. 40.17 first day of the first month of the second year of their Exodus of coming out of Egypt and further that on the (a) Num. 10.11 12. 20th day of the second month of the same year they departed from that place After which time the Ark marched along with them from station to station till at last it was set down at (b) Jos 5.10 Gilgal for there the Children of Israel kept the Passeover the 14th day of the Moneth at Even in the Plains of Jericho a City of the Benjamites that stood betwixt Jericho and the River Jordan and is accounted by (c) Tom. 3. ad finem de locis Hebr. p. 16. lin 3. edit praefat Jerom to be situate two miles East of Jericho After the Land was subdued the Tabernacle of the Congregation was set up at (d) Jos 18.2 Shiloh a City of the Tribe of Ephraim which the forecited (e) Pag. 24. lin 19. Father places at the distance of 10 miles from Neapolis or Shechem in the same Tribe We read of the Ark's being afterward at Shechem Josh 24.1 25 26. and after that at Mizpeh Judg. 11.11 20.1 27. 21.1 2. Whereby it should seem that the Ark might be occasionally transferred from place to place though its ordinary residence was in the Tabernacle at Shiloh which place the forecited Jew in his Itinerary pag. 50. fixes at the distance of three Parasangs from Gibeah and from thence three more to Beth Nob and further that it was but two Parasangs or eight miles from Jerusalem (f) 1 Sam. 4.1 3. From this Shiloh in the daies of Samuel the Ark was fetcht out of the Tabernacle into the field against the Philistines at Eben-Ezer near Mizpeh in the Tribe of Benjamin and as far as yet appears to me never came within the ancient Tabernacle again which possibly was translated to Nob a City of the Priests as may be seen by comparing (g) 1 Sam. 21.1 4 9. c. 22. ver 11 19. several verses of Scripture which may be conceived near Anathoth as named next in the register of some of the Cities of Benjamin in (h) Neh. 11.32 Nehemiah and it stood as some think here in the time of King Saul From hence the Tabernacle was transferred to Gibeon another City of Benjamin which was 40 Stadia or Furlongs from Jerusalem as Josephus attest pag.
Syriack also Besides in the 11th ver the wheel is said to follow the face that is most probably of the Cherubim In the like manner the Ark God's Throne in the Temple though we read not that it had wheels yet there is somewhat allusive to it in that there is mention made of a (z) 1 Chron. 28.18 Chariot of Cherubims wherein God's Majesty is said to ride Nay the Throne of God is expresly said to have wheels Dan. 7.9 Further as the Throne of God in heaven is described by John which was shadowed forth by the Oracle as hath been declared we read of four beasts like to those in Ezekiel having six wings In these excellent visions there seems strong allusion to the forme shape and accessary Ornaments of the Temple-Cherubims although I confesse they do not necessarily evince it The remaining description of their (a) c. 1. v. 8. having hands between their wings and that their whole body backs hands and wings were full of (b) c. 10.12 eyes and of their (c) See their picture in A-Lapide's title to Isaiah feet being like Calvesfeet must be built upon the sametion But to leave the description of them and proceed to the mystical exposition of the Cherubims in whatever form it was that they were made By the former Key we must proceed to open the Mystery of these Cherubims For having asserted and manifested by the Epistle to the Hebrews that the Oracle wherein they stood did typify heaven whereinto Christ is entred once for all to make intercession for us it seems we must interpret these curious Attendants upon the Ark of some Persons that wait upon God's Majesty and Christ in heaven To this end and purpose the Apostle Peter leads us by the hand into the explication of them telling us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings of Christ and his mediation for us under the Gospel and the sending the Spirit from heaven are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as into which the Angels desire earnestly to stoop down and look into â—s they did of old upon the Mercy-Seat But before I proceed to enlarge in this point I must lay one Objection out of the way wherein some labour to shew that the four living Creatures in Ezekiel and the four beasts in John are not to be meant of Angels especially in the last which they deem parallel to the former for two Reasons 1. Because Angels are mentioned as distinct from the Beasts Rev. 5.11 and so Rev. 7.11 To which I answer That it doth not follow that therefore the four Beasts are not Angels because they have not the same denomination with the rest but the name of Beasts For this name is given to them by way of allusion to the figures of them mentioned in the ancient Visions of Ezekiel which are generally by the most learned Interpreters expounded of Angels who for their Eyes and Wings their wisdom knowledge and alaâ—rity to do God's Will are so resembled So that although there is mention made of many Angels round about the Throne besides these even as in the Temple-Walls there were carved Cherubims and on the Veil likewise such might denote the wonderful company of these winged Messengers that are dispatcht as ministring Spirits for the heirs of salvation yet these might denote the constant attendance of some of the Angels neerer the Throne such as did give the seven Golden Vials to seven other Angels Rev. 15.7 But 2ly Whereas the Beasts together with the Elders are alledged to have said that they were redeemed to God by the blood of the Lamb Rev. 5.9 To that I answer That the Angels may in some sort count themselvs happy by the benefit of Christ's blood as to conservation in their Estate being called elect Angels 1 Tim. 5.21 Eph. 1.22 and Christ himself said to be a head to principalities and powers Besides if we strictly examine the Grammar of the eighth verse in Rev. 5. the Text saies Every one of them had Harps and golden Vials where the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders the more immediate Antecedent and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the four Beasts which is the Neuter Gender Accordingly in the Temple at the time of Sacrifice in which the Allusion harpeth we know that the Levites sang and played with Instruments according to their 24 Courses in which they did Minister which denoted the 24 Elders But I shall not rigidly insist upon this although we find a set number of sealed ones harping before the Throne and the four Beasts Rev. 14.3 and the 24 Elders in another place it being very improper to assigne the transmission of the work of the powring out the seven Vials to Angels by the Ministers of the Word round about the Throne as was mentioned cap. 15.7 Psal 68.17 Act. 7.53 Gal. 3.19 Heb. 2.2 Mat. 18.10 Wherefore seeing that in Scripture the Angels are mentioned to be neer God The Chariots of God are 20000 even thousands of Angels the Lord is among them as in Sinai in the holy place who gave forth the Law by the disposition of Angels and who are they that alwaies stand before the face of our heavenly Father but those glorious Angels Their faces then of a Man signified Wisdom of a Lion boldnesse and courage of an Oxe laboriousnesse industry and patience of an Eagle swiftnesse and alacrity in performing the Will of God 1 King 8.7 Now although I must confesse one place imports clearly That the Temple-Cherubims had but two Wings yet to speak by allusion to the other places mentioned With two Wings they cover their faces as being not able to behold the radiancy of divine Glory with two they cover their feet that is in a modest expression what may be guessed at shewing that the Angels are not pure in his sight with two they flew on the messages of God They were full of eyes shewing the acutenesse perspicacity and sharpness of sight (q) Zec. 4.10 they are the eyes of the Lord that run to fro throughout the Earth They had Calves feet dividing the hoof alluding to the clean Beasts in the Levitical Law so that though three of their shapes were bestiall as thereby denoting some excellent properties in the Angels which we find in each of these Beasts whose faces they bore and although the Lion and the Eagle be unclean yet the feet did shew that these Creatures were clean that is holy and unspotted Angels standing before the Throne (r) Cramer schol Proph. part 1. p. 348 Some speaking of the Cherubims on the Ark expound them of the two Testaments looking upon Christ But we shall let passe that and many other conjectures in silence and speak onely to that of Angels Their looking one toward another might hint forth their intuitive knowledge mutual love concord and harmony Yet as they look down on
that at the very same time there were upon it botn buds flowers and fruit and probably leaves also which might be included in the general signification of the Verb set in the first place Junius Tremelius renders it Ecce flourisset c. Producens enim germen emiserat florem educebat amygdala Behold it had flowred c. For bringing forth buds it sent forth flowers and brought forth Almonds much to the sense of our present acceptation of the Text. The Almond-Tree is exceeding plentiful in its flowers and when they knit well it s a sign say some that it shall be a very great year for Corn Pierius p. 647. Hieroglyph as Pierius observes out of Virgil according to our common saying that a good Nut-year shewes a good year for Wheat The rind of an Almond is bitter but the kernel very delicious and the Oyl exprest out of it very physical and of much vertue To shew that chastising and reproving words though bitter in the present taste yet yield a precious and excellent fruit if well improved The shell of the Almond is very hard and not to be broken by the teeth but with great difficulty Such is the Law but the Gospel is the sweet kernel within Though mainly this Rod did decipher and hint at Christ yet did it also lock at the Ministry Heb. 13.20 1 Pet. 2.25 whereof he is head and principal He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graet Shepheard of the sheep and Bishop of souls A flourishing Ministry is an excellent Omen of a fruitful and holy people Besides this Rod did denote a continued succession of Gospel-Ministers in the work Christ the great Aaron hath his successours by his assignation (d) Cant. 2.13 nay that are begotten by him by the Word of truth as his Children Some tender buds growing up in the Spring of Learning and divine knowledge Some sweet blossomes opening into the flower of service and giving a goodly sent Some ripe fiuit able Ministers of the New Testament that can both divide the truth aright and withstand gainsayets whose shells are hard for opposition whose kernels sweet in the food of Doctrine Or we may understand this Rod as signifying the Ministry effectivè as to the effects it produceth by the blessing of God being made effectuall to produce some precious buds of Grace in the hearts of their hearers some blossomes of heavenly joy and assurance some holy fruits of righteousnesse and new obedience There are some Lambs in Christ's fold some riper some elder Christians some great with young travelling in birth with Paul (e) Gal. 4.19 till Christ be formed in others The Buds nor Blossomes nor Nuts did not perish but miraculously continued on the Rod laid up by the Testimony so neither shall the Ministry or the Word of the Gospel or the work of Grace in the hearts of the faithful wither away Every branch in Christ shall not onely be like Aaron's Rod but shall (f) Joh. 10.10 bring forth more fruit and have life more abundantly The colour of the blossomes of the Almond are of a rubens Candor a whitenesse tinctured with red white to shew the purity and innocency of the Doctrine and Life of faithful Ministers and yet many times discoloured with rednesse by reproach and persecution They have a fragrant and sweet sent so saith the Apostle that the Gospel-Ministers are a (g) 2 Cor. 2.15 sweet savour of Christ in them that are saved and them that perish (h) Plin. lib. 7. cap. 17. Pliny relates of the Panther that by his sweet breath he draws and allures the beasts to him so doth Christ in his Gospel-Ministers draw the souls of sinners to him and then teacheth them the knowledge of life and salvation But as to this Rod further We do not read expresly of any leaves it brought forth though I cannot say it did not yet however by way of allusion we may thence observe that as leaves are Emblems of outward profession so the Ministers ought mainly to take care of bringing forth fruit in themselves and others No leaves of a bare formal profession onely but a holy practical fruitful life attending their flowring doctrines This Rod was laid up neer the Ark which was the Embleme of Gods presence The Mercy-seat of Christ incarnate the Cherubins of the holy Angels and the tables of the Law and all this within the Oracle the Figure of Heaven To note that the pastoral or Prophetical Office of Christ is near and dear to God The only begotten son who lyeth in the bosom of the Father he hath (c) Joh. 1.18 declared him and as all the Buds of the Ministry flow from Christs Rod and lies by and near him It notes from whence the Gospel Embassy comes even out of the Conclaves or secret Chambers of Heaven and to note that Ministers should study much converse with God with Christ and the holy Angels and as the Tables of the Law were there the Compend of Scripture So should it be their diligent care to search in it as (d) Prov. 2.4 for hidden Treasure As the Holy of Holies signified Heaven wherein this Rod lay It admonishes Dispensers of the sacred Oracles that they should often Ascend the rounds of Jacobs Ladder be often in the Mount of transfiguration with Christ and be transformed from the Image of the world often in the Pisgah of Prayer often in the Nebo of meditation and when they come down O how will their faces like to Moses's shine before the people But alas many there be who intrude into that sacred Function that need Moses's Vail rather to cover their shame than to hide the strength of their gracious beauty from the people Did they walk more with God the reproaches and marks of Christ would be their honour (a) Pet. 4.14 The Spirit of God and of glory would rest upon them Though Israel was in the Wildernesse yet this Rod lay in the Oracle and though the Israelites murmured against the Priestly Office yet the Rod falls a blossoming If thou wouldst prove a blossoming Minister endeavour to keep company with the Ark of Gods presence Hence we may infer from the Rods lying near the Ark that a holy fruitful flourishing Ministry is of great esteem with God How then ought the people to cherish honour and pray for these Rods of Aaron Oh pray for a blossoming Ministry While Zachary was praying within the Sanctuary and conversing with an Angel we read that (b) Luke 1.10 the people were praying without If the people did pray more fervently for their Ministers they would feel more blossoming work in and upon their hearts from the Ministry of Christ While they are meditating and seeing Visions do you fall a praying If this Rod were laid up as a token of the persons whom God had chosen then let all persons beware of prophesying unless their Rod do bring forth blossoms unlesse they find a sealing
Horace or any others Sidonius shall close all Carm. 5. P. 41. Edit Paris 1609. Ser vellera Thura Sabaeus v. 43 And again v. 47. Arabs guttam Panchaia Myrrham Whereby it seems these places were famous for all the chief precious gums in antient times This of ours which we are now speaking to retaining the Hebr. (a) Wocker Antidotar p. 375. and others name in some measure is at this day called Olibanum in the Shops and is of great use in Physical Plaisters as may appear by the writings of our modern Learned Physitians and their Dispensatories Thus much of Frankincense Now to the Mystery of the Incense which was compounded of these four stately ingredients forementioned for the golden Altar As for the Altar it self that the Gold should signifie Christs Divinity and that the Ceâ—ar-wood underneath should note his humanity or concerning its quantity and dimensions or figure that it was square signifying the firmity or strength of Christ his mediation or that its Angles or Horns should note the extension of his intercession through the four parts of the World these things shew more the curiosity than the solidity of such Interpreters neither date I aver that Its Crown round about the edges should hold forth Christs Kindly Dignity But as to the sweet Incense which was burnt upon it the holy Scripture is a sure guid to us that it exhibited or shadowed forth as to Christ the fragrancy and sweet Savour of his Intercession The odours were to signifie the (a) Rev. 5.8 prayers of Saints The Lord Jesus Christ himself is represented standing with a golden Censor there being given to him much incense that he should offer it with the (b) Rev. 8.3 4. prayers of all Saints upon the golden Altar before the Throne and the smoak of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand So that as the High-Priest on the expiation day did go into the holy of holies and perfume it with incense from this Altar So is Christ gone into Heaven and there (c) Col. 3.1 sitting at the right hand of the Father ever liveth to make (d) Heb. 7.25 intercession for us Nay the prayers of the Saints themselves are shadowed forth by this which were offered up by the Priests every day Let my Prayers saith David be set before thee as (e) Psal 141.2 incense and whereas Zachary was by lot burning incense in the Temple of the Lord we read that the whole multitude of the people were (f) Luk. 1.10 praying without at the same time The time of this service was (g) Exod. 30.7 8. morning and evening about the time of the lighting of the Lamps As The Lamps denoted the light of the Word whereof more by and by So we see that the Word and Prayer must go together In that it was every morning and evening it denotes daily and constant prayers which we ought to powre out before the Throne of grace even as (a) Luk. 2.37 Anna the Prophetess departed not from the Temple but served God with fastings and (b) Rom. 12.11 1 Thes 5.17 prayers night and day In which sense the Apostle Paul is to be understood when he bids us to pray without ceasing to continue instant in prayer Forasmuch also as this Golden Altar was to be sprinkled with the blood of the (c) Exod. 30.10 sin-offering of atonements once in the year by the High-Priest on the (d) Levit. 16 18. v. 29. 10th day of the 7th month it shewes that neither the prayers of Priest or people can be acceptable with God unless the impurities thereof be taken away by the (e) Joh. 1.7 2 1. blood of Christ and his all-sufficient Mediation with the Father or else he that (f) Isa 66.3 offereth incense is all one in the sight of God as if he blessed an Idoll To add a little by way of allusion As these precious gums in this fragrant Incense came naturally and freely dropping out of the Trees which bare them that was counted the best and purest or else the Trees did yield it by inclusion and cutting of the Bark So is that prayer most acceptable that comes with the freeest breathings of the soul or else that we ought to apply the launcings of the Law or cutting-considerations of Repentance to work upon the soul in its ardent drawings near to Heaven in prayer As we have said before that the odours of these gums when burnt did drive away Serpents and perfume the Air from all noxious sents So is it with heavenly and ardent prayers whereby the soul is enabled through faith to resist the Devil and the contagious Air of his temptations and of all corrupt lusts and affections for (f) Mat. 21.17 this kind goeth not out but by prayers and fasting As these ingredients were to be (g) Exod. 30.36 beaten very small into fine dust or powder before they were put into the censers so is the heart by humbling meditations to be brought into a low and self-abhorring frame when it appeares before God in prayer A (h) Psal 51.17 broken and a contrite heart the Lord will not despise Such as with Abraham esteem themselves but dust and ashes Then he whose name is holy who dwelleth in the high and holy place of the Heavenly Temple will dwell also with him that is of a (i) Isa 57.17 humble and contrite spirit to revive the spirit of the humble and to revive the heart of the contrite ones with gracious answers to their prayers Furthermore the burning of this incense shewed the ardency and the heavenly inflammation of the heart in prayer (k) Rom. 12 11. servent in spirit serving the Lord We ought to be so Last of all as the sweet and fragrant smell came from these incensed or fired ingredients upon Gods Altar so it shewes how sweetly pleasing to Gods Majesty it is for the soul to draw nigh to him with a humble holy ardent frame of spirit through the mediation and intercession of Jesus Christ The Golden Tables of Shewbread HErein I shall desire leave to speak somewhat to the four urensils described Exod. 25.29 because omitted in the preceding History viz. the Dishes Spoons Covers and Bowls the Hebrew hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias Montanus renders Scutellas the 2d is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Coclearia the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medios Calamos the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyathos ejus The first word is translated a Charger Numb 7.84 85. and was no other then a golden Dish or Charger wherein the Cakes were placed The next is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying hollow and was a little Vessel wherein the Incense was put which we translate a Spoon The 3d is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate by scutella others explain it by a Vessel to
Disciples by two and two But this were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 10 1. to hunt after too much nicety The Tops of the Pillars were curiously adorned 2 Tim. 4.8 to shew that those who persist to the last constantly shall be crowned The Lilly work the Emblem of Innocency Pomegranates of Fruitfulnesse there being many grains in one Apple their Crown shall declare their Glory As Crowns did vary according to the nature of the Service among the Romans so shall every one be rewarded according to his works The Vessels in the open Court IN this place there are these things considerable The Altar of burnt Sacrifice The Sea of Brasse and the ten Lavers of each in their order 1. The Altar of Brasse The Brazen Altar stood in the Priests Court in the open ayre that so the nidor fuligo the sent and smoak of the Sacrifices might be the lesse offensive This Altar had its several implements fit for service as Censers or Ash-pans Num. 4.14 Flesh-hooks Shovels Basons c. of which we must not speak particularly they being but proper appurtenances of the work of Sacrifice What the Altar signified we need not much trouble our selves or haesitate about it having so sure a guide as the Apostle by the dictate of the Spirit of God who saies We have an Altar Heb. 13.10 Molin de Altar p. 79. Rivet in Exod p. 1132. Heb. 10.10 14. whereof they have no right to eat who serve the Tabernacle Those that continued enslaved and yoked to their Jewish Ceremonies had no right to the Altar of which we are to feed on which Christ offered himself We are to eat of the Altar i. e. the Sacrifice offered on the Altar by a frequent Metonymy so then the Sacrifices signified Christ and the Altar his Crosse For Christ was offered to bear the sins of many Heb. 9.28 As the Altar was set without the Temple the Emblem of the Church or new Jerusalem Ver. 12. so Christ's Crosse was without the Gate of the old Jerusalem And as on the expiation-day the Priest officiated without the limits of the Tabernacle Lev. 17.11 See Essâ—nius de sacrificiis p. 220. or Courts of the Temple so the blood of Christ that maketh atonement was shed without the Camp in Golgotha where he had the place of his burial Christ crucified is the food of Souls as the Sacrifices were of old for the Priests The name of the Altar in the Hebrew is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Mactation or killing and offering of the Sacrifice sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ascending up to it whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks Altare among the Latines is derived ab Alto from its being built up high above the earth or because in high places as mountains and hills and Ara from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preces prayers or imprecations made to the Gods at their Sacrifices There be who would by no means have the Altar to signify the Crosse of Christ because the Papists do so highly idolize it and besides do count their Tables on which their unbloody Sacrifice is offered to be signified thereby and therefore understand that place by a Metonymy Habemus Altare we have an Altar i. e. A Sacrifiâ—e offered upon the Crosse viz. Christ himself But I know no reason why there should be so much flying to Tropes and such curiosity in evading this designation because Papists commit folly about it Whereas no doubt they will all affirm that Christ is the Gospel-Sacrifice For he is our Paschaâ— Lamb 1 Cor. 5.7 saith the Apostle Molin de altare p. 79. The Fathers for 200 years called the Table of our Lord The Altar as Molineus witnesseth and that onely by allusion and accommodation and in this figurative sense the Church may say still that we have an Altar though Christ's Crosse were destroyed before the Apostle wrote to the Hebrews But yet if we shall joyn both Sacrifice and Altar in one signification of Christ I shall not gainsay though I see no such grand inconvenience in applying it more distinctly especially since we do it onely by accommodation For on the contrary side by applying the Altar to Christ there 's more danger of the inference of Popish adoration Psal 118.27 if any be inferred The Sacrifice of old was to be bound to the Horns of the Altar Some by the Horns of the Altar expound the strength of Christ but if the Altar might prelude to the Crosse these might note Christ's nailing to the Crosse Whether this Altar were underneath framed of stone is not certain if it were to be sure not of hewn stone (a) Cont. Apion lib. 1. p. 1049. Josephus relates of the Altar at Jerusalem out of Hecataeus and doth not â—oâ—â—radict it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A four square Altar not of hewn but unwrought impolished stones according to the (b) Exod. 20.25 Deut. 27.6 Jos 8.3 command of God Instruments did pollute it The hearts of Saints are compared to Altars by the Ancients in the Primitive Church Humane skill Art and Reason cannot polish stones fit for an Altar to offer up to God (c) Clem. Alex strom 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Church is a grand Altar for holy Sacrifices Impolisht stones Saints differing in Judgment may lye together in one Altar on which God may have his (d) Isa 31.9 fire in Zion and hearth in new Jerusalem None but fire from heaven no culinary fire ought to inflame the Sacrifices of the Altar Aaron's Sons smarted in that case No strange fire of our Passions ought to be admitted in any service of God For the wrath of man worketh not the righteousnesse of God Let us in few words mention the New Testament Sacrifices that through Christ are offered up unto God whereof more in the 5th Section (e) Ps 51.17 A broken Heart is a Sacrifice which God will not despise The heart that 's wounded by the knife of Repentance is acceptable to God In Craâ—tfying of our lusts offering them up on the Altar of the Crosse of Christ is a Sacrifice well pleasing in the sight of God The offering up of Christ in prayer to God as of a Lamb without spot morning evening is another Let the (c) Psal 141.2 Mat. 27.46 lifting up of my hands sayes David be like an evening Sacrifice Christ died on the Crosse toward the evening about the 9th hour according to 12 unequal houres counted about the time of Easter from Sun-rise to Sun-set falls between 3 and 4 afternoon The service of our very bodies to God is another reasonable Sacrifice Of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable Creatures were sacrificed now we may offer our selves (d) Rom. 12.1 rational Creatures in this way of sacrifice (e) Psal 4 5. The Sacrifice of righteousness is another Praysing of God is another He that (f) Psal 50. ult 23. offereth prayse glorifieth
me The (g) Hos 14.2 Calves of our lips may be given to God By him i. e. Christ let us offer the (h) Heb. 13.15 Sacrifice of prayse continually i. e. the fruit of our lips giving thanks to his name Such are the free-will-offerings of holy Davids mouth breathing toward Heaven Alms-deeds and giving to the indigencies of the poor Saints is another (k) Heb. 13.16 Sacrifice wherewith God is well pleased The most famous of all is Martyrdom and therefore * See his Life Cyprian at his suffering calls himself a Sacrifice So the Martyrs Souls say under the Altar even as the blood of the Sacrifice was of old powred out at the foot of the Altar and the blood is said to be the life or soul of the Creature therefore is that elegant allusion mentioned of the Martyrs (i) Psal 119.108 whoâ—e blood was powred out for the Testimony of Christ Their souls are said to lie under the Altar crying how long c. and Paul sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be offered up upon the account of your Faith (k) Heb. 13.16 But so much as to the Altar briefly The Brazen-Sea Another rare and admirable Vessel call'd a Sea for its greatness stood in this Court of the Priests the end of it was for the Priests to wash in or else in the water drawn out by Cocks or Syphons into lesse Vessels before they did go about their services Which way soever it noted the purity and cleanness of their persons who were to officiate in sacred services to which possibly David might allude when he said Ps 16.6 He would wash his hands in innocency and so would he compass the Altar of God Oh how ought they to prepare even after the preparation of the Sanctuary that draw nigh to God They were to wash their hands and their feet in this water of the Mosaicall Laver. Their hands for working and service their feet for walking Ministers must walk cleanly as well as teach Heb. 10.23 Holy things are not to be toucght in unholy manner besides * p. 146. Ribera would have it to shadow one of their invented Sacraments viz. repentance and penitent teares others the blood of Christ as Mr. Cotton upon the Revelations on the 2d Viall p. 18.1643 Seeing Christ hath washed us in his blood Rev. 1.6 and made us Priests unto his Father It was made of the Looking-glasses of women i.e. of the polished Brasse Exod. 38.8 which they used for the reflection of their faces as the manner was of old so that the Priests might look into it and when they washt their faces discern whether the spots were fully cleansed But as to this of Solomon's when there was more plenty of Brasse we do not read of any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for this end But surely it was made of (a) 1 King 7.45 bright polisht Brasse in a larger form and greater beauty then that of Moses I shall adhere to holy Paul's allusion when he compares washings to the Laver of regeneration and the renewing of the spirit which purgeth our conscience from dead works as in Baptism Tit. 3.5 'T is the answer of a good conscience 1 Pet. 3.21 setting its seal within to the outward washing Therefore was it placed in the Court noting admission before we enter the Sanctuary to sit at the Table to eat of the feast of fat things in the Mountain of the House of the Lord. Rev. 4.6 We read of a Sea of Glasse like Crystal standing before the Throne it being an allusion to the Sea of Solomon made of bright polished Brasse then used to reflect the face in the Text looking back on that of Moses and Solomon We read it was mingled with fire Rev. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mixed or tempered together into that form by fire for the materiall was of Brasse but brought into that shape by the use of fire But because the phrase is somewhat uncouth in the Greek to hold out the way of its artificial Composition seeing the Sea did note Baptism there is added fire possibly to reflect upon the baptism of fire as well as of water Mat. 3.11 which must be joyned together to make Saints pure When Christ doth it he baptizes with the Holy Ghost and fire Under this great Vessel stood twelve Oxen to support it which some apprehend to be meant of the (a) Ribera p. 149. Potter in 666. p. 41. Sheringham in Jona p. 49. twelve Apostles who first of all carried the Doctrine of regeneration and of Baptism in the name of the infinite Trinity throughout the whole World upon this account because the Apostle Paul compares the Ministers to Oxen. But it may seem the Apostle doth for their industry and laboriousness compare them to Oxen arguing à Minori out of the Judicial Law of Moses Doth God take care of Oxen that tread out the Bread-Corn how much more then of those that tread out the Corn of the Gospel (b) 1 Cor. 9.9 1 Tim. 5.18 Tab Heleac p. 39. for the Children of the Kingdom Oxen are the emblem of fertility because they are used for tillage of the ground as Aleander notes out of the Aegyptian Mysteries But I leave it to others application The 10 Lavers These were for the washing of the Sacrifices and that briefly doth note that in all the works services and duties wherein we make our addresses to God we must be sure to wash and cleanse them by holy preparation before-hand prayers prayse and alms are all to be washed our very teares need washing in the Layer of Christ's purification But so much of the Vtensils Lightfoot Temple 2d p. 240. Psal 133. 1 Iohn 2.27 Exod. 30 23. Rivet p. 1168. We read of sundry things laid up in the Chambers of the Courts as Salt Wood c. and the Oyl of Unction wherewith the Priests and Kings were annointed which signified the Oyl of Joy wherewith Christ our High-Priest was annointed It ran down upon his Beard and Garments and so to his feet We have receiv'd an Unction of the Holy One whereby he hath taught us all things Of the Composition of this Oyntment I might speak particularly viz. pure Myrrh Cinnamon Calamus Aromaticus Cassia-lignea and Oyl-Olive But it shall suffice to have mentioned it at present because I have been too long and shall have a more convenient place in the next Section it being high time to invite the Temple-Officers to our Discourse SECT IV. Of the Officers THe Principal Officers of the Temple were these 1. The High-Priest 2. The ordinary Priests 3. The Levites who were divided into four sorts Singers Porters Judges and Treasurers 4. The Nethinims or the hewers of Wood and drawers of water for the Sanctuary Here I shall begin with the High-Priest who was an undoubted Type of the Lord Jesus Christ as may be clearly and expresly noted
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
of Judaea no other Country affording it besides as many Authors write the Prince of Oyles or Unguents as the name imports should be left out in this choise composition Wherefore some have apprehended it to be concluded in the first words for that which we translate Principal Spices the Hebrew terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshamim Rosh Aromata capitis the spices of the head that is the chief and most eminent But because these words seem to be onely general terms comprehensive of the particulars presently enumerated therefore others have thought that the Balsame is couched under the name of free and pure Mirrhe However it be this is evident that the choisest ingredients for such a composition are commanded by God wherewith the Priests were to be anointed But as to the spiritual signification of this Unction we have the guidance of the Holy Spirit him self to direct us who in the New Testament doth frequently intimate that the participation of his Gifts and Graces is thereby shadowed forth to us The High Priest upon the account of this legal Unction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Lev. 8.3 5. and by the Seventy in the 3d verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 5th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus the anointed clearly hinting to us our Gospel-High-Priest the Lord Jesus Christ the true Messiah or Anointed of the Father with the (a) Ps 45.7 Oyl of gladnesse above his fellowes which place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly and expresly applied unto our Lord and Saviour in the (b) Heb. 1.9 Epistle to the Hebrews The glorious Antitype of David being (c) Psal 89.20 anointed King as well as Priest of his Church The same person the Apostle Peter asserts to have been (d) Act. 10.38 anointed with the Holy Ghost and with power Nay all the people of God who are (e) Rev. 1.6 Priests and Kings unto God are (f) 2 Cor. 1.21 anointed with the same Spirit The ancient Unction was external (g) Ps 133.2 upon the head of Aaron and ran down upon the beard and went down to the skirts of his Garments The Gospel Unction is internal which we (h) 1 Joh. 2.20 27. have received from the holy One and abideth in us the same anointing teacheth us all things and is truth Precious and excellent were the mixtures of that ancient Oyl What particular Gifts or Graces each might signify I leave to others being certain of this that (i) Isa 11.2 the Spirit of the Lord did rest upon Christ the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowâ—edge and of the fear of the Lord and it is of this His (k) Joh. 1.16 fulnesse that we have received even Grace for Grace This Unction was administred by measure to Aaron in a certain weight of sweets and a Hin of Oyl Olive Exod. 30.24 Joh. 3.34 but God gave not the Spirit by measure unto Christ But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 And when all the Graces of the Spirit do hold communion together in a Saint's duty as the several Ingredients of this Unction in one composition then are duties most fragrant With this Unction were all the Vessels of the Sanctuary to be anointed to signify to us that all religious exercises and Ordinances under the Gospel are no further useful and beneficial then as they are perfumed with the secret and most precious operation of the Holy Spirit through whom we are made partakers of Christ's holinesse and have (l) Eph. 2.18 accesse with holy boldnesse to the Throne of Grace The last thing in the consecration of Priests was Sacrificing whereof may be read at large in the 8th Chapter of Leviticus The blood of the Sacrifice being sprinkled upon them To note that the Office Calling and Execution of the service of Gospel-Ministers are all sanctified by the blood of Christ The Lord Jesus died to purchase a Gospel-Ministry his precious blood consecrates and sets them apart to that excellent function Oh how dreadful a sin is it for vile wretches to trample upon and scorn that Office which was dedicated by the blood of Christ who when ascended up on high * Ps 68.18 received Gifts for men He gave not onely †Eph. 4.8 12. Apostles Prophets and Evangelists but Pastors and Teachers also for the perfecting of Saints for the work of the Ministry for the edifying of the body of Christ For how long time Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The Gospel-Ministry anointed by God and consecrated by the blood of Christ and receiving gifts by the benefit of Christ's ascension is we hence learn to continue till all the Members of Christ's mystical body are gathered into one which work will not be compleatly finished till the end of the world For some Saints shall remain alive at the second coming of our Lord 1 Thes 4.15 c. when he himself shall descend from heaven with a shout with the voice of the Archangel and with the Trump of God c. Then those which are alive and remain shall be caught up together c. in the Clouds to meet the Lord in the aire and so shall they ever be with the Lord who had promised at his ascension to be with his Ministers alwayes Mat. 28.20 even unto the end of the World The High-Priest among the Jews was consecrated with blood he needed Sacrifice for his sins but our High-Priest is holy harmlesse undefiled Heb. 7.26 Ver. 24. separate from sinners and made higher then the heavens he continueth for ever and hath an unchangeable Priest-hood He was without sin and therefore the Sacrifice of himself whereby he was consecrated to all his glorious Offices was to make entrance for others into the holiest by his blood in a new and living way which he hath consecrated for us Heb. 10.20 Joh. 17.19 Heb. 10.14 For their sakes he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate and sanctify himself that they might be sanctified through the Truth For by one Offering hath he perfected for ever them that are sanctified On this excellent subject I might enlarge amply but considering there are yet several things behind in the two last Sections of this Chapter which refer somewhat to this point I shall speak but a word or two of the other Temple-Officers and come to the close of this 4th Section Having spoken thus much concerning the Priests Let me in brief hint at the rest and I shall conclude They were the Levites and Nethinims whereof at large in the former story of the Temple The Levites according to four distinct charges were divided into Singers Porters Judges and Treasurers Here some might expect possibly that I should
assigne to each of these some distinct Church-Offices under the Gospel But I shall not loâ—e time and offend the sober with such niceties I know that several of the Ancients as Jerom * Prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymn 3. p. edit Hanov. 1613. Rein. adv Hart. 84. p. 463. Prudentius and others do assign the Deacons Office under the Gospel to the Levites of old I confesse the work of the Gospel-Deacon mentioned by Luke in the first designation of their Office is to †Act. 6.1 2. serve Tables and to look after the daily ministration to the poor as there were among the Levites anciently Treasurers that managed the disbursements of the Temple But of these and other inferiour Officers as Hewers and Drawers though some may conceit a parallel betwixt them and inferiour servants of the Church yet I rather referr them to the Grandeur and Pomp of the ancient Temple which needed many servitors and attendants in respect to the great and arduous imployments of Sacrifices and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and services of that ancient Worship If any shall bring more light into the world concerning these things conformable to Scripture and the dictates of the holy Spirit I shall rejoyce to light my dimm Lamp at their more splendid and radiant Luminaries being desirous in the mean while to be a Door-keeper of the House of God rather then to dwell in the Tents of wickednesse SECT V. The Services of the Temple spiritualized THis Section I shall divide into two Paragraphs according to the preceding History and speak very briefly to each because this would require a large Volume of it self if compleatly and fully handled and therefore I shall but succinctly touch at things in this following method and order 1. Of the several Services and Solemnities according to stated times 2. Of the various Sacrifices with several attendant Rites and Ceremonies As to the first particular the Services may be distinguished into such as were constant without intermission or such as fell out in their several appointed stations and periods The constant Service was that of the Porters in watching at the Temple-gates night and day Blessed is the man saith Wisdom (a) Prov. 8.34 that heareth me watching daily at my gates waiting at the posts of my doors Happy are they that like holy Anna depart not from the Temple (b) Luke 2.37 but serve God with fasting and prayer night and day Such as wait for the consolation of Israel and look for Redemption in Jerusalem shall have their expectations satisfied with the marrow and fatnesse of his House The daily Service of the Temple was the Juge Sacrificium the daily Sacrifice of a Lamb morning and evening Which hinted at the constant and daily approaches of the People of God to the Throne of Grace night and day The Lamb signified Christ (c) Joh 1.29 taking away the sins of the World who is represented in the Revelation-Visions as a (d) Rev. 5.6 12. slain Lamb slain from (e) Rev. 13.8 Tertull. de pudicitiâ— p. 475. Edit Par. Tom. 2. 1566. Heb. 13.20 the foundation of the World in all the Sacrifices of the ancient Patriarchs and of the Jewish Paedagogy To note that all our prayers and addresses to God must be put up in the name of this holy Lamb of God if ever we expect to find acceptation at the door of heaven Tertullian mentions the ingraving on the Cups of the Primitive Christians the figure of a Shepheard carrying a Lamb on his shoulders He that was the Lamb of God was slain that he might rise from the dead an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chief-Shepheard to carry his poor Lambs some in his bosome some on his shoulders to heaven We in our daily Sacrifices must look up to this Lamb as onely able to carry away all the defilement of our prayers and reader us as unspotted before the Father through his mediation The weekly service was on the Sabbath or seventh day and therein the Sacrifices were doubled to set forth a more extraordinary service unto God in the publick Ordinances on that day under the Christian dispensation As for the change of the day from the seventh to the first day of the week it is not my work to handle that controversy here But whoso pleaseth to be setled and confirmed in the truth about this matter may consult that Learned and Judicious Treatise of Mr. Herbert Palmer and Mr. Daniel Cawdry who have given a Supersedeas to other mens labours in that particular where they may receive abundant satisfaction who are capable of rational arguments and clear proofs from Scripture and the practise of all the primitive Churches Besides this Sabbath we are now upon Heb. 4.9 might shadow the eternal Sabbatism of rest which our spiritual Joshua or Jesus will bring his people to at the great day The Monthly service was performed on every New-Moon which might signify the Churches renovation and reformation The Church hath her spots and vicissitudes Eclipses and various Aspects while here below Yet when at the full of her Glory all is but by a borrowed light from Christ the Gospel-Sun she being fair as the Moon Cant. 6.10 and perfect through his comlinesse Ezek. 16.14 Under the Gospel she is clothed (f) Rev. 12.1 with the Sun and hath the Moon all the Jewish festivals under her feet The Annual Festivities follow and none must come to them empty handed but bring Vitulum petulantiae Bovem superbiae Arietem luxuriae Tho. A-kemp par 1. pag. 119. The Calfe of Petulancy the Oxe of Pride the Ram of Luxury First The Passeover which signified God's passing us over for the sake of Christ and bringing us out of spiritual Egypt Christ (g) 1 Cor. 5.7 Cloppenb p. 142. 144. our Passeover being sacrificed for us For as it was in the Paschal Lamb so in Christ was it verified a bone of his was not broken As the Paschal Lamb was slain in the Evening so Christ died in the Evening (h) Joh. 19.36 (i) Mat. 27.46 about the ninth hour of the day If we divide the day of (k) Joh. 11.9 twelve hours according to the computation of those times they being unequal houres according to the various length of daies throughout the year into four parts then our Lord's death falling out about the ninth hour of the day his passion was finished about the end of three fourths or in the Evening answering about Easter in that year when as the Sun was in a vernal signe past the Equinoxe to our Afternoon between three and four of the clock as we terme it Furthermore according to the Rabbinical account of the World's duration for the space of 6000 years whereof I have given a hint before Our Lord dying in the 4000th year of the World by the computation of Bishop Vsher and other exact Computators as he finished his life by dying for sinners in the end of
burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon
the Cross 8. The inwards and legs were washt in water and then burnt Interanea diluit qui conscientiam purgat Orig. Hom. 1. Lev. p. 116. being an offering made by fire of a sweet favour to the Lord. For Incense was joyned with Sacrifice to give a sweet perfume This might allude to the cleanness and holiness of Christs heart he was a most innocent person The water of the Spirit ran alwayes thorow him and noted the purity of his walking the spotlesness of his life and therefore he could e Dan. 9.26 not suffer for himself f Isa 53.5 't was for our transgressions that he was wounded for our iniquities was he bruised Upon our account was he scorched in the flames of his Fathers wrath when the ardent ejaculations of his soul in prayer like inflamed Incense went up smoaking towards Heaven and giving a most precious sent and favour to his glorious Sacrifice g Heb. 9.14 when through the eternal Spirit he offered up himself without spot to God Of the Six-Offering There is a common name in the Hebrew to all Offerings made by fire and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire because offered by fire Sometimes it is applied to the a Exo. 29.19 Lev. 1.9 13. burnt-offering as we translate it an offering made by fire to b Lev. 2.2.23.13 meat-offerings to c Lev. 3.3 9. peace-offerings d Lev. 4.35 and to sin-offerings And therefore because they were Sacrificia ignita The proper name of this is taken from the reason or ground whereupon it was offered and that was for the expiation of some sin committed as hath been declared in the Historical part of this Work This Sin-offering principally referred unto Christ who was made e 2 Cor. 5.21 Sin for us that is as f Parisiensis de Legibus cap. 8. Parisiensis expounds the place an offering for sin on our behalf according to that expression concerning the Priests in the Prophet Hosea They eat up the sin of my people g Hos 4.8 which seems to allude to the Priests part and share in the Sacrifice So likewise when the Apostle declares h Rom 8.3 that God for sin did condemn sin in his flesh For sin that is saith he For the Sin-offering of Christ God did for the sake and upon the account of his infinitely precious Sacrifice condemn and destroy sin that it should never have dominion over the Elect i Rom. 8.34 seeing Christ hath died The Sin offering was usually a Male to signifie the strength of Christs merits Perfect and without spot to shew the integrity and purity of his Nature He offer'd himself without spot k Heb. 9.14 1 Pet. 1.19 Jer. 11.19 Heb. 9.14 Lev. 16.14 or blemish he was a Lamb without spot As there were Heifers Goats and Lambs offer'd in this case so is our Lord in Scripture resembled to them in his blessed Sacrifice There were several seasons of the presenting Sin-offerings to God but the principal time was on the Expiation day to which I would speak somewhat largely First relating historically the services of the day and then applying them in a spiritual manner unto Christ The Services of the solemn Day of Expiation being the 10th of the 7th Moneth In the Morning of this solemn day betimes as usually on other dayes the ashes were taken off from the Altar and the wood laid in order Then the High-priest who performed all the solemnities of this day putting on his golden garments slew the Lamb the constant Morning Sacrifice and sprinkled the bloud on the Altar then he went into the Temple and burnt the Incense of the Morning and trimmed the Lamps After this he comes out and burns the flesh of the daily Sacrifice and offers its meat-offering and drink-offering with it Then he proceeds to the extraordinary work of the day which was the offering of the l Numb 29.8 Bullock Ramme and seven Lambs mention'd in the Book of Numbers Then he puts off his gorgeous attire and performs the more solemn work of that day in the atonement wherein I shall enlarge by it self After that work is ended then he puts on his precious garments again and m Numb 29.11 offereth the Goat for the sin-offering mentioned also in Numbers together with the n Lev. 16.3 24. Bullock for a burnt-offering for himself and the o Ibid. Ram for the burnt-offering for the people In the last place he offers the p Num. 28.3 4. Lamb for the daily Evening sacrifice and when he hath burnt the Incense and trimmed the Lamps in the Sanctuary he goes out puts off his rich array and invests himself with his own common garments and goes to his own house So that on this day besides the two Lambs for the daily Sacrifice being the q Numb 29.11 continual burnt-offering there were slain r Ib. ver 8 9. one Bullock one Ram seven Lambs for a burnt-offering extraordinary with their attendant meat-offerings and drink-offerings with a Goat for a sin-offering ſ Numb 29.11 besides the sin-offering of Atonement If this tenth day happened on a Sabbath then the extraordinaries of the constant Sabbath-offerings were added So that as we shall see by and by in the Atonement work there was one Bullock two Rams two Goats which being added to the former makes fifteen The several Offerings on the Expiation Day Burnt-offerings Numb 29 8. One Bullock Besides the Morning and the Evening Sacricrifice and in case a Sabbath fell on the same day two more Numb 28.9 10 So that here are four Sacrifices of the Expiation viz. one Bullock two Rams and one Goat with their meat-offerings and drinkings to be added to the Catalogue pag. 113. One Ram Seven Lambs Sin offering Numb 29.11 One Goat The Atonement One Bullock Two Rams Two Goats whereof one a scape Goat  Fifteen  The solemn work of Atonement performed on the day of Expiation by the Highpriest In the first place there was preparation made of a young a Lev. 16.3 Bullock for a sin-offering which was appointed for the Highpriest himself and for his b Ver. 6. house that is the c Ver. 33. Priests which were called the house of Aaron in Scripture There was likewise to be brought in a Ram d Ver. 31. for a burnt-offering to make e Ver. 24. Atonement for himself Besides there were f Ver. 5 24. two Kids of the Goats to be provided for a sin-offering for the people one was to be slain and the other to escape and a Ram also for a burnt-offering The manner of the performance of this solemnity in its orderly method First of all the Highpriest was to wash his flesh in water and g Ver. 4. to put on the pure white linen garments and then to slay the Bullock h Ver. 11. which was for a sin-offering for himself When that was done then he
this cup passe When he offered up Prayers and Supplications k Heb. 5.7 with strong crying and tears unto him that was able to save him from death and was heard in that he feared being gloriously raised from death by the right hand of God In these his Prayers he interceded for us and by his intercession hath sanctified our Prayers that they also may smoak within the Veil rendring us acceptable to God when our fervent Prayers arise not from our lips only but from the Altar of our hearts within and are inflamed by the holy fire of the Spirit of Grace After this rare perfume had fragrantly towred about the Oracle in sweet sented clouds then did the High-Priest enter this most holy place a Heb. 9 7. not without the blood of Bulls and Goats which he offered for himself and the errours of the people even as Christ being become an b Vers 12. High-Priest of good things to come by his own blood entred into the holy place having obtained eternal Redemption c Vers 24. for us He is not entred into a holy place made with hands but by the virtue of the effusion of his own most precious blood he is gone into Heaven it self to appear in the presence of God for us And in that the blood was to be sprinkled seven times before the Lord it might signifie the copious and liberall effusion of Christs blood for sinners it was d Mat 26.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only poured but plentifully poured out it did not guttatim effluere It came out as from a fountain to purge away sinne and uncleannesse e Zech. 13.8 The number seven in Scripture is taken as f Parisienfis de Leg. c. 9. some observe for a number of perfection And if so though I am not much taken with numbers then it might point out the perfection and compleatness of our Purgation and Justification in the sight of God by the blood of Christ It is observed by some too curiously I doubt that our blessed Lord had seven wounds inflicted upon him which drew blood from his blessed body 1. In his scourging 2. in the platting of the Crown of sharp thornes upon his head 3 4. the nailing of both his hands 5 6 and both his feet and 7 the piercing of his body with the Spear Leaving these niceties Oh that our souls could bleed for those sins that drew out the vitall and most precious blood of Jesus Christ Zech. 12.10 Oh that we did look upon him whom we have pierced and mourn for him as one mourneth for his only son and be in bitterness for him as one that is in bitterness for his first born Who by his meritorious sufferings is become a propitiation for our sins a 1 Joh 2.2 Mention is made of the end why the blood of the Bullock was brought into the most holy place even to expiate for the sins of the High-Priest himself it was his Offering Whereby was signified the insufficiency and invalidity of the Jewish Priest-hood of it self to impetrate from God any pardon for sin seeing it self did need and require an annuall atonement and reconciliation for its own sins in the sight of God So that the High Priest was to be full of compassion to the ignorant for b Heb. 5.2 3. that he himself also was compassed wth infirmity and by reason thereof ought as for the people so also for himself to offer for sins But such an high Priest became us c. c Heb. 7.27 who needeth not daily as those did to offer up Sacrifice first for his own sins and then for the peoples For this he did once when he offered up himself Now although Christ had no sin of his own whereupon to expiate for himself yet he did personally bear all the sinnes of the Elect upon him by divine imputation and therefore he did imputatively offer up for himself but effectively and virtually only for the Elect. And therefore as the Apostle saies in the last cited place he did it but once Besides as this blood was sprinkled within the Veil to purify it from uncleanness it signified and hinted to us the wonderfull defilement and contagious nature of sin that had pierced into the most holy place thereby intimating that the highest and most eminent services in our worship may be polluted with sinne and need purification by the blood of Christ Moreover as the place within the Veil signified Heaven so the bringing the blood of Christ thither shews that Heaven is an * Col. 1.12 Inheritance with the Saints in light and a a Ephes 1.14 possession in glory purchased by the bloud of Christ and therefore the beginning of glory is called b Eph. 5.30 the day of Redemption For we are not fully redeemed from all our sins and miseries till we set foot within the vail by virtue of the price of Christs bloud c Heb. 6.19 Let us then lay hold upon the hope that is set before us as an Anchor of the soul both sure and stedfast which entreth into that most holy place within the vail whither the fore-runner even Jesus is entred for us We may therefore now have a holy and reverent d Heb. 10.19 c. boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh It is to be observed further That the Highpriest went into the Oracle with this bloud e Lev. 16.17 alone he had none with him It was his peculiar Office which none might presume to perform besides himself So did Christ enter alone to shew that there is no other Highpriest or Head of his Church but he alone There is none of the Saints gone into Heaven with body and soul together and continue there in so compleat a state of happiness possibly as they shall be after the Day of Judgment His glorified body only is in the most holy place sitting at the right hand of God Here we might move a Question about Enoch Elijah Lazarus and the Saints that rose at Christs death Mat. 27.52 Whether they shall receive a further state of perfection at the Resurrection seeing Christ himself is said to be the first fruits of them that slept 1 Cor. 15.20 23. Further as the Priest entred alone with the bloud for purification So 't was Christ that f Isa 63.3 trod the winepress of his Fathers wrath alone of the people there was none with him It is recorded also that at his apprehension his Disciples g Mark 14.50 all forsook him and fled After the Highpriest had reconciled the most holy place he was to go forth and h Lev. 16.18 put of the bloud of the Ballock and Goat upon the horns of the golden Altar and to sprinkle seven times upon it and do so likewise to the Tabernacle by which I humbly conceive
extinguisht Others refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is every worm the worm of every sinners conscience in hell that never dieth shall be salted and inflamed with the fire of Gods wrath to make it sting and punish the more accurately and feelingly A reverend Divine of our Nation whose usefull Comment on Mark is intended for the Press speaks in this place concerning the fire of affliction and the fire of the Spirit Salignis naturam sequitur Isidor lib 16 c. 2. wherewith every good Christian must be seasoned before he can be a meet Sacrifice for God and so the sense of the place seems plain and clear That who ever shall be delivered from the everlasting fire of hell must be here in this life salted and seasoned with the salt of repentance and the fire of affliction that thereby he may be fitted to be offered up as an acceptable Sacrifice unto God For as every Sacrifice which God accepted under the ancient Law was seasoned with salt and hereby the citation of that place in Leviticus comes in properly to good purpose so every spiritual Sacrifice that may be well-pleasing in the sight of God under the Gospel must be rendred savoury by some spiritual salt and offered up in some spiritual fire that they may prove Sacrifices of mercy and praise and not of Gods wrath and justice a Jud 7. suffering the vengeance of eternal fire To proceed As the charge concerning salt was strict so the prohibition of the use of leaven and honey at Sacrifices was very strong Lev. 2.11 b Ye shall burn no leaven nor any honey in any offering of the Lord made by fire They are both of a fermenting nature swelling and puffing up Corrupt Doctrines are compared to leaven traditions inventions of men false glosses and expositions of Scripture are set forth by it Beware says our Lord of the leaven of the Pharisees which is there expresly interpreted of their Doctrine Mat. 16.11 12. and so when he forbids them to beware of the leaven of Herod it is to be meant of that false Doctrine of the Herodians who taught that Herod was the Messiah Gregor notes on Scripture p. 147. on Mat. 22.16 edit Oxo 1646. because a King in Judea after the Scepter was departed from Judah To adde any thing of mans vain conceptions to the pure Doctrine of Scripture and to interlace Divine Worship with Humane Inventions is a highly provoking sin in the sight of God and savours of a monstrous spirit of pride swelling with corrupt leaven wherefore the Scripture doth stigmatize erronious persons who corrupt the truth that they usually speak great swelling words of vanity 2 Pet. 2.18 We must endeavour to purge out this leaven of pride corrupt Doctrine oâ—â—holiness of heart and life when we draw near to God to present our Sacrifices to him we must keep Gospel feasts not with old leaven which we fed upon in the house of Bondage in the Egyptian state of nature Exod. 12.15 1 Cor. 5.8 neither with the leaven of malice and wickedness but the unleavened bread of sincerity and truth For hypocrisie is Pharisaical leaven Luke 12.1 Yet as to this particular of leaven though it was generally forbidden to be used in Sacrifice yet it was permitted in one case Lev. 7.13 Amos 4.5 viz in the Sacrifice of Thanksgiving of Peace-Offerings and here it may be either taken in a good sense as sometimes leaven is where the Kingdom of Heaven is compared to it for the encreasing and growing nature of the Kingdom of Christ in the world or of the work of grace in the heart of a Saint and so it may signifie the exuberancie dilatation or swelling of the spirits in joy and praise Mat. 13.33 Luk 13.21 when the soul gives up its thank-offerings to God or else it s taken in a bad sense for sourness of grief and sorrow mixture of sin and infirmity to shew that our praises here in this life are imperfect not onely as to the matter there being great cause of mourning and heaviness for the relicts and remainders of sin in us are attended with many griefs and sorrows no Christian can say of any day in his life atque ibat sine nube Dies that there was no cloud of sin or storm of trouble to hinder his visions of peace and joy So neither for the manner of the management of our praises we cannot be upon the wing in so holy and spirituall a manner as such a heavenly and Angelical service as that of praise is doth require there will still be a lump of leaven hanging to our feet and therefore herein the goodness and tenderness of Gods love is seen that he will yet accept our thank offerings though they have in them some mixtures of flesh some tinctures of imperfection Another thing annexed to Sacrifices was the burning of incense Now this was of two sorts and accordingly called in our translate by two names Incense and Frankincense Incense in the Hebrew is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffire adolere suffumigare to burn and make a sweet smelling smoak by fire Exo. 30.35 This is that which was made of the five ingredients mentioned in the book of Exodus whereof largely before and is there translated a perfume This was burnt upon the golden Altar of Incense every morning and every evening in the a time of the Sacrifice of the two Lambs every day Dr. Lightf Temple service p. 111. Lev. 16.13 and in the Expiation day we read of Incense burnt before the blood was brought into the most holy place whether or no this chief and precious Incense were generally burnt in a stated quantity at the offering of every Sacrifice I cannot evidently determine from Scripture In one place it s called the Incense of Rams Psal 66.15 probably because usually annexed to the Sacrifices to perfume the ayr The other sort termed Frankincense is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lebonah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof fully before and was gathered of the Frankincense Tree in Arabia so called because freely sweating from it as a gum and of it self without any other mixture gives a most fragrant odour Lev. 2.1 2 15 16. 6.15 c. Acts 6.4 This was commanded to be offered with most Meat-offerings therefore are they called Offerings of a sweet savour unto the Lord. In a word the joyning of Incense with Offerings signified prayer to attend all our sacred services The word must be joyned with prayer Our blessed Lord joyned ardent prayers with his own precious offering on the Cross when he gave himself for us an offering and a Sacrifice to God for a sweet smelling savour Eph. 5.2 I have spoken so much about Frankincense in the foregoing lines that I shall onely allude to what Porta speaks of it Porta Phyto nom l. 5. c. 13 p.
215. p. 126. that it cures any corrupt and foul ulcers of the head by fume and the flux of sore eyes I cannot experimentally seal the truth of that assertion but of ardent spiritual prayers we are sure there is nothing so prevalent and available against spiritual distempers of both head and heart as breathings of a holy soul towards heaven in prayer Hannah after she had prayed at the Tabernacle 1 Sam. 1.18 Psal 116.4 was no more sad it cured her and so hath it stopt the tears of many a Saint After David had called upon the name of the Lord he findes that rich return of the deliverance of his soul from death his eyes from tears Ver. 8. and his feet from falling The mounting up of these fragrant vapours towards heaven did signifie with what winged speed with what towering meditations our souls should soar towards his holy habitation They must be Preces alatae winged prayers intimated by the ascent of the vapours they must be broken hearted hinted by the contusion of the gum before it be fired they must be fragrant sweetly sented of love and they must be inflamed full of ardor zeal and fervency of spirit and yet all will be of no value God will smell no savour of rest in them unless the great Angel of the Covenant perfume them in his golden censer Rev. 8.3 He is the Priest that intercedes for us and mixeth of the precious odours of his intercessions Ours at the best are but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare Frankincense and that mixt with many sticks and straws as the impure sort of that is but Christs is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compounded incense for the Golden Altar which the Priest alone was to offer the former every man brought with his Meat-offering The Saints have but vials Rev. 5.8 poor small vessels stinted measures though golden yet but little but Christ comes with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may adde or give it to their prayers and with them to make them acceptable The holiest motions the most gracious requests of Saints are not pure without his incense which he addes as a free gift to render over his merit and holiness to them that Gods Majestie may take delight in them through his beloved Son with whom he is well pleased Joh. 11.42 and whose requests he heareth alway Thus we see the holy Scripture is pleased to shadow forth the spiritual Solemnities of the Gospel by the ancient Ceremonies of the Law But hence it doth no ways follow that Jewish Rites must be introduced into the management of New-Testament Worship as the Pontificians do thereby loading the Church and imposing a yoke of insupportable ceremonies derived from Jewish presidents and mixed with their own carnal inventions who by their multiplied traditions do even make void the Commandments of God and particularly in this of Incense Molin de altar p. 96 97. which they have introduced into the Church that ought not to be used by Christians But this the Holy Ghost hath foretold us should be the merchandize of Rome in her pompous and garish ornaments to amaze the mindes of the vulgar and thereby take off the hearts from spiritual service by their gold silver precious stones and pearls fine linnen purple silk and scarlet and all Thyine wood vessels of ivory and of most precious wood Rev. 18.13 Cinnamon odours oyntments and Frankincense c. whereas now God seeketh such to worship him Joh. 4.23 24 that shall wait upon him in Spirit and Truth To conclude The last thing which did accompany Sacrifice was Musick both Instrumental and Vocal In the day of your gladness in your solemn days and in the beginnings of your moneths Num. 10.10 ye shall Blow saith God with Trumpets over your Burnt-offerings and over the sacrifices of your Peace-offerings Blow the Trumpet in Zion c. Call the solemn Assembly Joel 2.15 2 Chro. 29.27 Accordingly in the days of Hezekiah when the Burnt-offering began the Song of the Lord began also with the Trumpets and with the Instruments ordained by David King of Israel It is recorded that the Levites sang their Songs on the steps arising up to the great East-gate of the Priests Court and therefore are they called Songs of Degrees to intimate that in our ascent to Duties our hearts should be prepared for Thanksgiving and Praise O enter into his gates with thanksgiving and into his Courts with praise Psal 100.4 On the Sabbath day they sang in the morning at the sacrifice of a Lamb which was added for that day above the ordinary the Song of Moses in Deut. 32. D. Lightf Temple serv p. 61. and in the evening the Song of Moses in Exod. 15. and finish'd them in six Sabbaths and then began again Wherefore the New Testament Saints are said to sing the song of Moses and of the Lamb in the time of their eternal Sabbath and rest from all their labours The Papists have together with many other Jewish Ceremonies introduced this also into the Church enjoyning the use of Instrumental Musick in Divine Service A thing no where commanded in the New Testament and not practised in the Primitive time Nay Clemens Alexandrinus in his days rejected it Clem. Alex. Paedagog l. 2. c. 4. p. 121. Edit Lugd. Bat. 1616. and spiritualizes the ancient Musick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Praise him with the Psaltery for the Tongue is the Psaltery of the Lord and praise him with the Harp by the Harp we are to understand the Mouth which is plaid upon with the Bowe of the Spirit In a Book likewise ascribed to Justin Martyr Just Martyr Quaest Resp ad Orthodox 107. p. 308. Commeli 1593. though justly suspected not to be his yet is it ancient in the answer to one question about Church Musick the reply is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of such Instruments is taken away from songs in Churches and of all others fit rather for children or foolish people and there remains only bare singing Very excellent are the expressions of another most famous Worthy of the Church of Christ on Psal 150. Chrysostom in Psal 150. To. 1. p. 909. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As therefore the Jews did praise the Lord with all Instruments so we are in like manner commanded to glorifie God with all our Members by the Eye by the Tongue by the Ear and by the Hand c. The Eye praiseth him when it looks not upon lascivious objects the Tongue when it sings the Ear when it entertains no filthy songs nor accusations against our neighbour the minde or soul when it muses not upon deceits but brings forth love the Feet when they run not to wickedness but to the dispensation of good works and the hands when they are not stretched out to rapine covetousness and fighting but
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
the rivers of Babylon convert the songs of the Temple into bitter howlings Amos 8.3 and their Sacrifices into the bread of mourners Hos 94. Psal 137.1 2 Kin. 21.13 Hos 2.11 Mal. 2.3 and swell the rivers they sit by with floods of tears and weep unspeakably while they remember Zion Alas for Jerusalem the line of Samaria and the plummet of the house of Ahab is now stretched over that beautiful City God had now caused all her mirth to cease her Feast-days her New-Moons her Sabbaths and all her Solemn Feasts The dung of her Solemnities was now spread upon her face nay the very place where the Temple once stood in full beauty and glory was in the days of Jerom an eye witness after its last ruine Hieronym t. 5. in Isa 64. p 293. c. Job 30.31 Isa 27.9 Lam. 4.1 Mic. 3.12 Lam. 5.18 turned in sterquilininum urbis novae into the dunghil of the new city called Aeâ—ia Well may the harps of the Temple be now changed into mourning and the organ into the voyce of them that weep when the stones of the Altar become as vile as chalk stones that are beaten in sunder and the stones of the Sanctuary are poured out in the top of every street and the fine gold thereof become dim and the precious Sons of Zion esteemed as earthen pitchers Zion it self is plowed like a field Jerusalem laid on heaps and the Mountain of the House as the high places of the Forrest and the Foxes walk upon that mountain without controul Jer. 7.12 Wheâ—ce we learn That as God did to Shiloh so he dealt with his House at Jerusalem turning an Eden into a Desart a pleasant Land into an howling Wilderness causing stately Palaces to become a throne for bryars and nettles to triumph in Isa 13.21.34.14 15. and their sad ruinous heaps to be dens of Dragons for Iim and Ohim and the wilde Satyrs to dance their measures for the wickedness of them that dwelt therein Whereby let us be warned if we act over their sins lest God act over us their judgements If we shall abuse such places which our devout fore-fathers have erected by idolatry and Superstition to the high provocation of the pure eyes of Gods glory to jealousie against us certainly he will proceed yet further as he hath in some measure begun in his wrath Isa 64.11 to make even our Jerusalem become a desolation and our beautiful houses wherein we and our Fathers have praised him to be burnt with fire and all our pleasant things to be laid waste 'T is not outward glittering pomp that God looks at The hour is now come that neither in the Mountain of Samaria John 4. nor at Jerusalem will the Father be worshipped but those that now present their homage to him must perform it in Spirit and in truth For the Salvation of Israel hath long since appeared from Zion Psal 14.7 and hath abrogated all the ancient Ceremonies and God hath revealed himself in a spiritual way to such as have waited for the Consolation of Israel Luke 2.25 They must now expect a Temple not made with hands coming down from God out of Heaven which shall need no Golden Candlestick to enlighten it Rev. 21.23 no Sun or Moon to shine into it But the Glory of God and of the Lamb shall be the light thereof most radiantly beautiful is the place where his Honour dwelleth From out of whose Throne rivers of Water of Life Rev. 22.1 clear as Chrystall shall shall proceed for the true Worshippers that shall reign with him for ever to bathe themselves in being streams of inexpressible pleasure that flow at his right hand for evermore The Epilogue HAving now finish'd the main Design through the merciful conduct of Providence I might here add a discourse about the Visionary Temple described by the Prophet Ezekiel exhibited to him in a Divine extasie of spirit during the Babylonian captivity and take notice out of the most approved Writers how far the building of Zorobabel did square with it Sherringham Jom p. 102. and wherein it dissented and therein speak of the five memorable things wherein it fell short of the glory of Solomon's Temple viz. The Ark of the Propitiatory the Cherubims and the fire descending from heaven as at the Dedication in Solomons days The Oyl of Unction in the room thereof others place the presence of the holy Spirit speaking to the Prophets and the answer by Urim and Thummim I know that the Pseudo-Hegesippus relates concerning Pompey Hegesip l 1. c. 17. p. 42. c. Edit Colon. 1575. that when entering this second Temple he saw therein among other things the Tables of the Testament and the Cherubims standing upon the Mercy-seat But alas this story is built upon a very sandy foundation viz. that passage in the Author of the Macchabees that the Prophet Jeremiah should take with him the Tabernacle the Ark and the Altar of Incense and hide them in a Cave in Mount Horeb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Macchab. 2.7 Until the time that God shall gather together the congregation of his people and be merciful to them Against which Jewish fiction Pet. Galat. de Arcan Cathol Relig. l. 4. c 9. p. 211 Edit Franc. 1612. some of their own Rabbies have plainly declared in that they held the five afore-mentioned things to be utterly wanting in the second Temple as is attested out of their writings by Galatinus Nay Josephus an Author to be brought against the Jews without exception speaks plainly of it in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treating of that part of the Temple called the Oracle and by him in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innermost part of the house says it had nothing at all within it Yet there were many excellent and costly ornaments wherewith it was beautified in a marvellous manner As particularly it is related Jos. de Bell. Judaic sec Gr. l. 5. c. 14. secund Lat. Ruffin l. 6. c. 6. p. 918. A. 3 Esd 8.14 That Artaxerxes the Persian King gave all the gold and sllver which was found in Babylon to it A strange story if creditable but 't is found in an Apocryphal Writer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I might mention what gifts Alexander the great Ptolomy Philadelphus his son Evergetes did bestow upon that Temple or what was done by Antiochus the great or his son Seleucus Philopater by Simon the son of Ouias I might treat of the restauration of that Temple by Judas Macchabeus the valiant Captain of the Jews after the profanation of it by Antiochus Epiphanes or of what Helena the Queen of Adiabene did contribute Concerning all which things the Authors of the Apocrypha and Josephus in many places speak amply with high commendations I might lastly if I would follow Josephus tell great stories of the building of a Temple from the very foundations by K. Herod in the space
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