Lib. 1. Cap. 2. A. Gellius that defamed all the sober persons in Greece and Italy on purpose to extol his own dull apprehensions but was seasonably reproved by Herodes Atticus out of Epictetus where let him behold and blush at his censure Mean while let us consider that those Types which have some countenance from Scripture it self for their divine assignation but are not fully cleared up out of those sacred pages and yet seem in their own natures to bear some resemblance to and hold some proportion with the thing signified Satis est saies (c) Metaph. 80. p. 755. Calovius si detur convenientia in qua ratio Typi salvetur It 's sufficient if there be such an agreement as whereby the formality of a Type may be preserved The Types of old were the shells the typified matter the sweet kernel within So that as the fashion of the kernel is within such is the external forme of the shell without and accordingly we find it to have bin so in Types The ancient Types are frequently compared to shadows The Typified things then are the bodies from whence these shadows were projected or cast So that the Type is hinted by this similitude to have bin far inferiour to the body or substance from whence it was derived and yet herein we may find some dark similitude and resemblance of that body whereof it was a shadow For look even as a shadow gives the shape of a body sometimes in equal proportion according to the position of the light by means of which the shadow represents the intercepting body So did the Types some of them admirably delineate and effigiate the shape of spirituall things Besides shadows which attend upon bodies shew forth their motions either progressive or retrograde the inclining of the whole or the flexure of any member according to the various postures of the body it self or else are increased and diminished according to the various height of the luminary In like manner seeing Christ our mediatour is the glorious substance of both Law and Gospel we may observe that in the Law his back was upon the Jews Moses being admitted to behold the (d) Exod. 33.23 back-parts of God only standing in the dark and opacous shadow of the Ceremonies whereas in the Gospel we stand before the (e) 2 Cor. 4.6 face of Christ the light of the knowledge of the glory of God shining upon him directly and from his face upon us by reflection we being now removed from behind Christ out of those ancient shadows Our blessed Lord the Sun of righteousnesse began to arise in the Protevangelium or that antient promise given forth to Adam in Paradise and daily rose higher and higher in more clear emanations of light upon the hearts of the Patriarchs in fuller promises of his coming till at last he ascended up to the Just meridian when he appeared incarnate upon the earth and accordingly as the times dreâ— nigher to his apparition in the world in humane flesh so the shadows began more and more to decrease and the apprehenâ—ions of his incarnation to be more fully cleared up to their understanding Even as the higher the natural Sun gets towards the appointed elevation in his noone time glory so do the shadows of all bodies decrease in their stature Moreover the nearer they are in their position to the illuminating body the more strongly and brightly are they irradiated according to that Theoreme of Vitellio Omne corpus umbrosum puncto luminoso propinquius illuminatur ab illo puncto fortius corpore plus distante Optic l. 2. Theor. 22. Furthermore in this resemblance of Types to shadows if we observe the situation of the grosse and dark body we find the shadows sometimes cast ab ante before and sometimes à parte posticâ behind when the body is fixed and the luminary moveable In like manner we may speak allusively of the Jews as of old standing in the shadow that was cast from behind the Lord of glory we likewise have some shadows but they are cast ab ante from before his face as he is moving forward in his Kingdom of grace such are the two Sacraments For we behold his face in some measure reflecting on the state of his incarnation though palely represented in the layer of baptisme and ruddily in the wine of His supper The glory of his Divinity and Mystical headship in heaven lends us a shadow of his meritorious work in the Sacramental representations of his sufferings by the Symbols of his body and blood For in these Gospel daies there doth rarely or never appear any (a) Placauâ— de Typ p. 8. shadow of the Lord Jesus without and apart from his Mystical body the Church Therefore is it that we read of blessed Paul (b) Phil. 3.13 forgetting those things that are behind in the ancient shadows and reaching forth to the things the deep things of the Gospel that were before him in grace and above him in heaven In all Types there is some obscurity even as the proper notion of shadows lies in the absence of light from the place obscured by the interposing and eclipsing body wherefore the greater diligence is to be given in examining the various parts of the shadow with the lines of incidence as they fall from the substance that intercepts the light Moreover it is not extraneous to our purpose to observe that one and the same body may give forth many shadows varying in their appearance according to the differing postures of its own parts or of the whole body in general at different times or else in respect to the various aspect of the Luminary in its different altitudes or as the raies may be more or lesse refracted by the copiousness or the tenuity of vapours In like manner there may be various Types of the same spiritual (c) Col. 2.17 substance which is Christ There may be several rounds in the Typical ladder by which we ascend up into the knowledg of our Lord in the Gospel-firmament which doth far transcend and surpasse all the ancient shadows of him in the Law Wherefore as in all similitudes there is some dissonancy or disagreement from the things which they shadow forth to excuse them from identity So here we shall find great disproportions and dissimilitudes wherein the Evangelical substance doth far out-bid the legal shadows That we may proceed then Methodically in the examination of these ancient shadows so far forth as concerns the Temple the proper subject of this Treatise It being not the designe of this work in hand to launch forth into the vast Ocean of all the Mosaical and old Testament Types I shall first prove from holy Scripture that the Legal Ceremonies were shadows of Evangelical truths and afterward treat in some measure about the method and manner of our enquiries into these deep Mysteries laying down some Canons or rules as the Basis or foundation of our progresse As to the first particular if
of the precise Synod †Lang. de annis Christi l. 1. c. 10. Selden de anno Civili Judaeorum cap. 13. 27 hours and ½ for to give the Moon a visible Phasis according to which day of its first appearance the Jewish New Moons were vulgarly celebrated If I should perform this at present it would swell this Treatise too much for which it is not of any great moment to insist and therefore we shall proceed briefly to describe the pompous Solemnity of this Dedication In the first place we read that King Solomon for this rare Festival assembled the Elders the Heads of the Tribes 2 Chro. 5.2 1 Kin. 8.65 and the chief of the Fathers of Israel and a mighty Congregation of all the Nation from the entring in of Hamath to the River of Egypt 2 Chro. 7.7 After this Solomon hallowed the middle of the Court because the Brazen Altar would have proved insufficient to contain the multitudes of the intended Offerings The Elders of Israel being assembled waited upon the King at Mount Zion where the Ark of God's Covenant was yet resident which the Priests took up upon their shoulders 1 Kin. 8.3 4. The Levites mean while according to their several designed Ranks carryed the Tabernacle of Boards and Curtains wherein the Ark stood with all the Holy Vessels of Moses 2 Chro. 5.2 Thus in a pompous Holy Procession they walked leisurely from the City of David the Ark being brought up to the sacred Mountain the King and all the Congregation sacrificed before it Sheep and Oxen without number Ver. 6. Ver. 7. Then the Priests conveyed the Ark of the Covenant into the Oracle or most Holy Place and set it under the Wings of the Golden Cherubims which being done and the Priests returned out of that mysterious place one hundred and twenty of them with silver Trumpets for Moses his were of silver sounded in the Court and near to them the Singers Asaph 1 Chron. 6.33 Ver. 12. Hëman the Grand-son of Samuel the Prophet and Jeduthun with their Sons and Brethren being arrayed in White Linnen and accommodated with Cymbals Psalteries and Harps stood at the East End of the Altar lift up their Voices and sung this Verse For He is good For His Mercy endureth for ever While this admirable Consort of Vocal Pneumatical and Organical Musick 2 Chron. 5.13 made a joyful sound throughout the Temple its Courts and the Neighbouring City Behold a Cloud of Glory filled the House of God with such bright and shining Beams that the Priests could not stand to minister by reason of its Radiant Majesty Immediatly upon this King Solomon standing upon his Brazen Scaffold before the Altar and looking towards the Cloud of Glory thus bespake the Divine Majesty 2 Chron. 6.1 2. Ver. 3 4 c. The Lord hath said that He would dwell in the thick Darkness But I have built an House of Habitation for thee and a place for thy dwelling for ever Then the King turns his face to all the people as they stood makes a short but elegant and pithy Oration and gives them His Royal Blessing After this He turns His face West again to the Temple and the Altar directing His Eyes stedfastly towards that Divine Glory and falling down devoutly upon His Knees 2 Chron. 6.12 c. 2 Chron. 7.1 and spreading out His Hands toward Heaven He powrs out a large and Heavenly Prayer before the Majesty of God riding upon the Chariot of the Cherubims At the conclusion thereof miraculous Fire descends from Heaven consuming the Burnt-Offering and the Sacrifices while the Glory of the-Lord filled the House with such Orient Splendour that the Priests could by no means enter Now when all the Children of Israel saw the Fire from Heaven and the Glory of GOD upon the House they bowed themselves with their Faces to the Ground upon the Payement worshipped and praised the Lord with one Voyce saying For He is good for His Mercy endureth for ever Then the King offered His stately Sacrifice to the Lord of two and twenty thousand Oxen and a hundred and twenty thousand Sheep Thus the King and all the People dedicated the House of the Lord throughout seven days After which followed the seven days of the Feast of Tabernacles together with an eighth being the solemn Assembly the 22 day of the moneth The 23 followed which was the Sabbath and that being concluded on the Evening of the 23 day Solomon sent away the people to their Tents 2 Chron. 7.10 Lev. 23.40 42. which were made during this Feast according to the Law of Willows and Palms glad and merry in heart for the goodness which the Lord had shewed to David to Solomon His Son and to His People Israel After which night having slept sweetly on the first day of the Week every one takes up his Journey to his own Habitation according to their various distances from the Holy Temple CHAP. VIII The Temples Duration THis famous Building being thus famously hansell'd and house-warm'd with so many fat Burnt-Offerings we will account its continuance not from the Foundations first laying when it was yet an imperfect Embryo but from the 23 day of the moneth Ethanim in the Julian Year 3710. or of the World 3001. which day according to our Author being co-incident with the 14th day of the Julian Moneth Lev. 25.9 November and being the second Sabbath of the Year of Jubilee now begun For the first was one of the days of Tabernacles shall be the first standing day of the Temple and keeping house upon its own Revenues apart from these grand and solemn Festivals being united for the more August and noble Celebration of its Dedication From which day till the Year of the same Julian Period 4126. Aug. 27. being the Sabbath also it stood four hundred and fifteen years Vsser p. 131. two hundred and eighty five days according to the Julian Account which I shall briefly exhibit in this Laterculus or Scheme wherein the Names Reign number of the Kings may be observed at one view under which it stood Not but that it received many sore shakings by many Heathen Kings by the Idolatrous Neighbours of the Kingdom of Israel or the ten Tribes who many a time laid their Sacrilegious hands upon these Divine Materials Nay which is most to be lamented it was wounded in the house of its Friends that should have been even some of the Kings of Judah For all which I refer you to the sacred Annals of the Kings and Chronicles as to the larger view of those Transactions which I have linked in a more compendious Chain before the close of this Chapter Onely before I give in this ensuing Type remember that the Dedication being solemnized in the 11th of King Solomons Reign and that He holding the Scepter 40 years we must set down 29 for Him after this great Dedication  Years  1 Solomon 29
Jer. 17.6 seeth not when good cometh whereas the whole World hath been long since moistned with the dewes of Zion Many Sons and Daughters from the East and West do now lye down in the bosome of Abraham while the (i) Mat. 8.12 Children of the Kindome are shut out Those that of old cried The Temple of the Lord the Temple of the Lord may now water its ruines with their Tears perfume it with their sighes lament it with Elegies and dolefull Ditties to bring to remembrance the beautifull Palaces where once their Fathers worshipped leaving breaches in their own houses on purpose to commemorate its deplorable downfall whilest the true Temple of the Lord are (k) Jer. 7.4 5. these who thoroughly mend their waies and execute Judgment between a man and his Neighbour That ancient stately structure no doubt was a compendious Map of the then Terra Incognita or the unknown Land of the Gospell It was Heavens Geographicall Table of those Countries whose shores only did appear to them through a dark mist even the watrish Vapours arising up from the Brazen Sea or the fuliginous smoake towring up toward Heaven from the Brazen Altar But now the greatest part of the Continent the spacious Plains the flowry Meadows the Cedar Mountains the pearling streams the shady Vallyes the capacious Prospects the Eshcol Vineyard the Balsame Gardens of the Land of Canaan are discovered The Garden of a Cant. 6.11 Nuts is now found out whose pistachian shels of old were very beautifull being stained red with the blood of the Sacrifices but now tast sweeter then the choisest Hony that drops from the Comb of its own accord To which place we shall endeavour to lead our diligent Reader in the various walks of this present Chapter In the former parts of this Treatise we have insisted upon the Rind and Paring now we shall comfort him with the b Cant. 2.5 Apples themselves before we talkt of Flagons now we shall poure out the Wine before we viewed the Walls of an inclosed Garden now we shall breathe among the c Cant. 5.13 beds of Spices before we came to the mouth of a sealed fountain but now we may exhaust Cups fill'd to the brim with potable Gold the true Elixir the Nectar of the Wells of Salvation seeing the mistaken d Joh. 20.15 Gardiner proves the true Messiah leading his Children to the bauqâ—eting house of his divine love and inviting them with an affable voice and a cheerfull countenance e Cant. 5.1 Eat O friends drink yea drink abundantly O beloved This is the holy Mountain of Transfiguration wherein Moses Elias and Christ do feast together on the discourses of his divine f Luk. 9.31 passion while honest Peter would have plaid the Carpenter for his holy Master in erecting a Tabernacle for each of those transparent Glories to be vailed in from each other not considering that g Orig. Hom 6. in Lev. Edit Basil 1545. p. 145. one Tabernacle as well as one Mountain would have contented those radiant Persons seeing that the Law of Moses and the Prophets Oracles did all concenter and harmonize in that Grace and Truth which came by Jesus Christ Deep are these Waters of h Isa 8.6 Shiloah that move but softly towards a full discovery of the Ocean of Glory into which they unlade themselves Dark and profound are the Mysteries that lay behind the Temple-walls which possibly may shine forth more oriently and smile with a more lovely aspect in the Churches Horizon when the Seed of Abraham shall become the i Mat. 21.2 wise men of the East and shall more anxiously inquire for the k Rev. 22.16 bright Morning-star that shined over the Gates of Bethlehem who being better acquainted with the Letter of the Ceremony may then help us to expound that Gospell which of old was l Rom. 10.16 Gal. 3.8 Heb. 4.2 preached to them inshadowes For when they shall m 2 Cor. 3.16 turne to the Lord the Vail shall be taken away and their Recovery shall prove like a Resurrection or n Rom. 11.15 Life from the dead In the meane while we the least among the many thousands of Judah do crave leave to cast in the small Mites of our Substance into the Temple-Treasuries wishing every Mite were a Shekel every Shekel a Talent to augment the discoveries of these rare and profound Mysteries Untill the All-wise Majesty of Heaven be pleased to reveal more ample and illustrious manifestations of these hidden excellencies thereby destroying in this holy Mountain of his Temple the face of that o Isa 25.7 covering which is cast over all people and the Vail that is spread over all Nations For this purpose I humbly conceive it requisite in the first place to treat of Types in generall and the Nature of their prefiguration of the evangelicall Mysteries and afterward to proceed in a distinct and orderly Method to the examination of the particular Types laid up in the Temple together with its appendant Ordinances In reference to the Explication of Types in generall it 's convenient to follow the counsell of the great Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all diligently to search out the force of the word which if it hath in it any designed connotation of the thing whereon it is imposed may lend us some slender help in this particular The word it self is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Type being nothing else then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some metalline of earthy matter stampt or imprest upon wherein the Effigies or shape of the bottome of a stamping Instrument is exactly represented to the eye as an Image or a device that is formed or fashioned by the percussion and impression of a solid body Thus coyned pieces of money may properly be styled the Types of their several stamps which they exhibit and manifest upon their surface Thus the wounds of our dear Lord and Saviour are in the Greek called (a) Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Types of the nailes that were driven into his holy hands upon the Crosse Thus the footsteps of the hammer of the Word upon the hearts of the Romans who were obedient to the faith or if you please the figure or shape of the inside of the mould of Gospel-doctrine whereinto their hearts were put by the Apostles preaching is called (b) Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Type or forme of doctrine whereinto they were delivered and effigiated according to the minde of Christ According to this sense we may conceive of the Gospel under the notion of a stamp and of the Ceremonial Law as the Type or Effigies or Shape of that Gospel stamp impress't upon it by God Evangelical truths then are to be deemed as the Originals tanquam ideae as one speaks in mente Divina as the Idea's or preconceived formes in the divine understanding of God and most curiously exemplified in the Types of
to the true figure of his face and the exact proportion of his limbs but also the bulk crassitude and dimensions of every member In such a manner doth the Gospel expresse the Lord Jesus to his beloved Church even like a picture drawn to the life like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or looking glasse like an Image perfectly suited and symmetrically correspondent to its lively prototype Insomuch that when the day break of the Gospel began to appear then did the ancient Jewish (i) Cant. 2.17 4 6. shadows flee away as the Spouse doth joyfully expresse it at the approach of her endeared Lord and Saviour While the Church of God was confined to families she walked in the light of the seven Starrs only I mean the 7 precepts commonly so called of Noah and now and then enjoyed some created Starrs of revealed promises concerning the Messiah But when increased to the dimensions of a Nation she was a little more illuminated with the Jewish Moons At length the glorious light of heaven the Lord our righteousnesse did arise with healing under his wings and shined over the walls of Bethlehem irradiating the people of Jewry who before sate in (a) Luke 1.79 Mat. 4.16 darknesse and the Gentiles a farre off that walked in the shadow of death Who now do with open face behold as in a (b) 2 Cor. 3.18 glasse the glory of the Lord and are become the (c) 2 Cor. 3.3 Epistle of Christ written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depicted by the spirit of the living God in the fleshy Tables of the heart Nay in a word they do bear or set forth in open view the very (d) 1 Cor. 15.49 image of the heavenly Adam The period of all the ancient Ceremonies being fixed by our Lord upon the Crosse when he said (e) joh 19.30 IT IS FINISHED They were intombed in his grave and the seal of the best (f) Act. 15.24 council that ever was impressed upon the stone which was laid on the mouth of the Sepulchre and afterwards confirmed by the (g) Tertullian Contr. Indaeos Tom. 1. Origen Cont. Cels Cantabr p. 261. Cyprian Contra Indaeos ad Quirin p. 29. Edit Bas 1530 c. ancient Fathers and all the Christian worthies of the Church in their several generations By these and many other testimonies the grounds of our former assertion may be evidently perceived viz. That Gospel truths were of old typified by the Jewish Ceremonies Concerning the divine meaning whereof I shall endeavour to inquire with all sobriety according to these succeeding Rules or Canons which contain the second thing proposed for our discourse by way of introduction to the main design The hints of some things therein contained I do thankfully acknowledge as insinuated by the learned Placeus in the fore-touched place The first rule then for the finding out the nature of Types or for the Examination of such as are generally supposed to be so is this That when Scripture it self doth expresly pronounce and consequently determine such a person or thing under the old Law to be a Type signe or shadow of some Gospel-truth Then are we safe and free from error and may proceed with comfort in our way towards the Temple having the unâ—rring conduct of the holy Spirit Secondly when any person or matter in the old Testament is accommodated to some spiritual subject in way of strong allusion by the pen-men of the new Testament then may we safely conclude especially if the allusion be frequent that there was something Typically designed in that thing by the spirit of God in the old Testament although the Scripture do not in so many terms or words set down that this of the Gospel is the antitype of the other in the Law Thirdly when there can be none or small satisfaction given in point of reason for the exhibition of or the narration had concerning such or such a piece under the old Testament but what may be more clearly evinced and deduced from the Mystical signification of its Typical nature in Relation to an Evangelical object which being once hinted the understanding of a sober inquirer begins to have bright satisfactory apprehensions concerning the intendment of such a relation and the truth laid up in it Then may such a thing strengthened with such good probability I hope without any necessity of a censure be construed under the nature and notion of a Type Fourthly when there proves some admirable Analogy or Proportion either Moral Historical Physical or Theological interceding betwixt two things deeply suspected by the generality of the Learned and Holy all along since the time of Christ to have a mutual relation of Typical concernment between them one whereof is mentioned in the old the other in the new Testament with some light glance toward that in the old I hope we may then also so it be with due moderation not fearing rigid asterisms in the margin give to such an ancient person or thing the name of a Type especially since grave and sober men in several ages have cast in their concurrent testimony into that interpretation Fifthly When there is some excellent attribute ascribed to a person or matter under the old Law which according to the meer history or bare letter of its relation cannot either natively or tropically find any clear conveniency or agreement with it but yet will most properly and pertinenly becoincident with some spiritual person or truth in the new Testament Psal 89.4 36. when it is explained and opened as for example The Throne of Solomon is promised to be eternal which did neither agree with Solomon personally nor his posterity they being cast out of the Royal seat above 2000 years ago So that it cannot be applied to Solomon but Typically as being a peaceable King for a great while but to Jesus Christ onely really of whose (a) Dan. 3.44 kingdome there shall be no end In this case there will be no need to write Type over the head of such a thing the matter is obvious and clear enough that we may without hesitation insert it among the rest of its kindred Sixthly and Lastly When the holy Sctipture doth plainly nominate some noble or sacred person of old or some grand material of the Tabernacle or Temple as Typically significant of divine persons or things under the new Testament we may then proceed to inquire into the particular actions of such persons especially such as were of publick concernment or into the various parcels and pieces inscriptions ornaments or other appendixes of such grand material whether or no there may not be found in them some consanguinity with the more large and sumptuous utensill and whether according to its degree and quality it may not bear an harmonious part in the consort of Typical musick or whether the blood-Royal of a Type may not runne in the Capillary veins of lesser implements as flowing out of the vena cava of the
without hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Justin Mart. Tryph. p. 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it is not the work of man but the counsel of God the Father of the Universe who produced him that at length he might swell into a vast (k) Ver. 35. mountain filling the whole Earth This is that famous stone with the vision whereof Zechary comforted Zerubbabel and the people of Judah when returned out of Captivity that the stone laid before Joshua the High Priest should have (l) Zeph. 3.9 Cypr. ibid. p. 277. seven eyes engraven upon it by the Lord of Hosts who replenished his Son with the fulnesse of the God-head with abundance of all spiritual gifts and graces especially with a singular watchful care over the Church in all its Calamities and distresses Nay all the Saints of God following blessed Samuel may with joyful shoutings pitch this happy stone in the valley of vision and call it their (a) 1 Sam. 7.1 Cypr. p. 278. Eben-ezer For hitherto hath the Lord helped us seeing our Lord Jesus is the (b) Isa 28.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundamentum fundatum the fixed established and sure foundation laid in Zion by God himself for his people to settle thereon all their hopes and expectation of glory 4. He is styled a perilous stone ¶ 4. a dangerous rock of offence to all them that shall stumble at it In himself indeed (c) 1 Pet. 2.7 he is precious to them that believe but per accidens to them that refuse and reject him he proves a stone of (d) Isa 8.14 Rom. 9.33 offence and passive scandal Nay all that burthen themselves with it shall find it to be an active and (e) Zech. 12.3 burdensome stone yea a sharp stone to cut them in pieces though all the people of the earth should be gathered together against it It will be found worse then any Tarpeian precipice upon which such shall fall headlong whosoever they be that presume to deal with the (f) Act. 1.18 rewards of iniquity and bursting in sunder in the midst shall present the gushing forth of their bowels to astonished spectators He that falls upon it saith our (g) Mat. 21.44 Lord himself shall be broken but on whomsoever it shall fall it will grinde him to powder Here indeed upon earth the Lord Jesus is a foundation stone lying low and obscure during the exinanition of his state incarnate but hereafter in heaven he shall be brought forth as the (h) Zech. 4.7 headstone of his Temple with shoutings of Saints and acclamations of Angels crying Grace Grace unto it Here below the great and proud Dons of the World being offended at his depressed and mean condition do impingere stumble at and break themselves against that blessed stone all their designes and machinations against him being broken in pieces like a potter's vessel But if they shall persist in their rebellion and contumacy finally to the last At the great day of Judgment this stone shall fall upon them to their fatal and utter ruine when all power shall be committed to the Son who then shall break them to powder At that time Blessed shall all be who have not bin offended in him when those that have hardned themselves against this munition of rocks and have run their vessels against him shall suffer a most dreadful shipwrack Then those who have presumed to spit against this glorious heaven shall find their shameful spewing to return upon and to cover the face of all their glory Then those who have dared to shoot their keen arrowes dipt in the malignant poison of enmity towards him against this radiant Sun shall deeply bemoan more sharp darts fiercely retorted upon their own bosomes and piercing through their very hearts 5. He is termed a corner-stone in many places of holy Scripture ¶ 5. From which expression became he is called by the name of one corner-stone only seeing that under the building there are not only four corner-stones but many others laid in the several sides and middle of the supporting foundation all which do make up but one full and compleat substruction for the superior building to rest on we are not to inferre that Christ is not the whole and intire foundation of his Church needing others to hold Copartnership with him in this great work But therefore is the Lord Jesus called the corner-stone by way of eminency seeing it is such a stone as doth excell in strength and exceed in quantity all other stones that are laid togethâ—r with it in ordinary foundations The corner-stones are the main and chief supports of the building and therefore most usually are of the largest cize and cut out of the stoutâ—st vein in the Quarry Wherefore our Lord for his admirable strength in bearing the weight of the Churches sins and preserving the state of their graces and the hopes of their glory from ruine is denominated by the Corner-stone whereas indeed the expression is figurative the chiefest part being taken for the whole foundation But besides this I shall humbly crave leave to present a new conjecture in reference to the point in hand and earnestly beg a Candid acceptation thereof from ingenuous spirits which is this That seeing our blessed Saviour is indeed the onely and compleat foundation of his Church and yet being mentioned in Scripture under the name of a corner-stone in the Singular I have entertained some thoughts that although generally other buildings have many stones laid for their foundation yet this spiritual and mystical building of the Church may be conceived not to be unlike that admirable Temple of Latâ—na in Buto a City of Egypt near the Sebennitical mouth of the River Nile concerning which Herodotus attesting that he was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saw it himself relates that it was made and framed (a) Enterp seu Lib. 2. §. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one vast and entire stone In like manner we may conceive the foundation of this spiritual Temple to have bin made of one great vast foursquare stone supplying the whole extent of the bottome of the building Which by reason of the chiefest and choicest office of a foundation viz. to support all the angles or corners is termed by the Apostle Peter and others following the Septuagint in that renowned (b) Isai 28.16 place of Isaiah so often mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cornering stone or such a stone which in its four Angles respects and supports all the four corners of the building and is therefore exprest by a collective term Although in our translation and according to the ordinary and common conception of the term of an Angular or corner-stone whereby the word is turned we usually apprehend of it as it were placed in one onely corner of the foundation of this spiritual building But at present with the favour of the Learned I shall crave leave to accept of the signification of
(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
book of the Revelations full of odours which some have conceived to be the faithful hearts of Saints sending forth the fragrant odours and sweet-sented breathings of their Souls in prayer toward heaven But above all that singular place is to be remembred to this purpose where the Apostle Peter acquaints his dispersed Brethren (g) 1 Pet. 1.7 that the trial of their Faith is much more precious then Gold being such as is (h) Rev. 3.18 tried in the fire and is to be bought of Christ alone whereby though poor in this World we may be made (i) Jam. 2.5 rich in Faith Of all Metals Gold is the most excellent most beautiful and refers its original as the Chymists have written to the influence of the Sun the chiefest of the Planets it 's the most durable and solid it is the most malleable of all by reason of its vigorous tenacity which two things were of old observed by (k) In Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 347. Gr. Par. 1552. Philo Judaeus speaking of the golden candlestick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · One thing is that it doth not admit rust another that being drawn or beaten into very thin Membranes as leaf-gold it remains unbroken Besides all this it is esteemed by eminent chymical Physitians to be a great restorative to the vital parts if duely prepared and fitted What should I speak of (a) Vitruv. lib. 9. cap. 2. its gravity by which Archimedes found out the Imposture of the Syracusian Gold-smith in the make of Hiero's Crown It s great estimation in all Ages insomuch that (b) A. Gell. noct Attic. lib. 5. cap. 6. Mural Naval and Triumphal Coronets were made of it Or lastly Its conveniency for commerce by reason of its deserved value and estimation as being generally rated in its proportion to Silver as 1 to 12 besides its duration and continuance beyond all other Metals It were an endlesse thing and here improper to insist long upon the nature and excellency of Gold a Metal so much known and thirsted after our Inquiry must be rather that of Persius In Sancto quid facit aurum Sat. 2. v. 69. Rivet in Exod. p. 116. Certainly the immediate end of it was for the beautifying of the House of God Not that his divine Majesty needed or cared for any such Ornaments considered barely in themselvs or that the worshippers by any such dedications were the more acceptable to God but good reason that the hearts of those who draw nigh to him should be manifest in consecrating the most precious of all their enioyments and substance unto him whose name and presence he was pleased to place among and afford to his People at that house in Jerusalem If therefore Wood be useful the Cedar Firr and Olive must be brought the choisest If Metals Silver and Gold the most durable and of greatest esteem If of Stones the most precious of Liquors and Gums the most aromatical and fragrant and so in the rest Besides the Ornament of Gold which was laid upon the Cedar boards we read likewise that the House was garnished and set out with (d) 2 Ch. 3.6 precious stones but what kinds the Scripture is silent therefore we can onely mention them The last things which beautified the House were engraved Cherubims the form and figure is not perfectly known but probably of the same kind with those in the Oracle whereof I shall speak more largely in the third Section Now then to recapitulate and recollect what hath been said and to apply all briefly to the Mystical signification intended by them Some hold that by all those curious materials the Saints themselves were signified who differ one from another in gifts and graces But seeing as hath been before spoken to the Marble stones of the Temple are by the holy Scriptures alluded to when the Saints and People of God are called living stones making up the glorious spiritual Temple of the Gospel it seems more apposite to apyly these inward Ornaments of the Sanctuary to the inward vertues graces and divine qualifications of the Saints If leave may be permitted to Allusions I shall onely compare some divine Qualifications of the People of God with the chiefest and most material excellencies of the fore-described Ornaments The Cedar Firr and Olive Trees being alwaies green may note the never-dying nature of Grace where once it is planted it never decaies The exceeding high stature of the Firr and Cedar may shadow forth their continual growth till they come unto the perfect Man (e) Eph. 4.13 unto the measure of the stature of the fulnesse of Christ As the Olive-tree is exceeding fat and fertile yielding Berries of great use for man both in food and Physick together with the Oyl (f) Jud. 9.9 wherewith both God and Man is honoured God in the frequent use of it in Sacrifices of Meat-Offerings and in the Lamps of the Sanctuary Man in his Unction to Offices both sacred and civill (g) Ps 104.15 making his face to shine it being called the Oyl of joy exhilarating the spirits suppling of wounds refreshing the feet after weary travels Hereby insinuating the fertility and fruitfulnesse of Saints the joy of Spirits in their service of and communion with God nothing so much refreshing their hearts as the fellowship which they hold with his Divine Majesty and one with another in holy Ordinances Furthermore the fragrancy of the Cedar notes the savory smell of the holy Life of Saints As the Gold was likewise another principal Ornament It may signify the preciousnesse the purity the (a) Zech. 13.9 tryed and experienced excellency of all their graces as having been often in the furnace of affliction and the fire of tentation and persecution and have come forth in their Faith Love Patience and other graces more pure then Gold most glittering and glorious the great end being to purge (b) Isa 1.25 away their drosse and take away all their tinn that they may be (c) 1 Pet. 1.7 found unto praise honour and glory at the appearing of Jesus Christ The precious stones likewise did most admirably set forth the oriency of their graces together with their durableness seeing stones of all things are least subject to impressions Precious stones shine in the dark so do Saints graces in dark times they are beauties to the places where they live and inhabit The fiery Carbuncle darts forth a resemblance of zeal the blew Saphire of heavenly mindedness the impenetrable Diamond their constancy and courage the clear Crystal their unspotted innocency the Red Ruby their hot persecutions and the like Whereof more may be spoken when we arrive to the stones in the High Priest's Breast-plate but of the particular application of them to distinct graces I desire to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a laxe sense Too much curiosity and nicenesse being things I design most to avoid having constantly thought that these
is the most firm in building so it may denote the constancy duration and perpetuity of heaven Wherefore Jerusalem or the heavenly City that cometh from above is described to lye (q) Rev. 21.10 four square that figure being a (r) Plut. de defect Orac. p. 662. de E I Apud Delphos sign of rest But in these things we speak by way of allusion Between the Sanctuary and the Oracle there was a thick wall interposed noting a great separation between the Church Militant and Triumphant In this wall there was placed the door of the Oracle giving admission into it through the Sanctuary to shew that the onely way to Heaven is through the Ordinances of divine worship Of the Sanctuary-doors the posts onely were of Olive whereas the doors were made of Firr but here they were both (r) 1 King 6.31 32. of Olive shewing the perfection of the Saints peace with God when they enter Heaven whereas before in their state in this World there are mixtures of infirmity and imperfect peace out reconciliation though fully purchased yet is not fully enjoyed till we come to Heaven The Olive Tree is a known Symbol of peace among the antients Presently upon the abatement of the flood the Dove which Noah sent forth to descry the asswagement of the waters returned as a Messenger of peace with an (Å¿) Gen. 8.11 Olive leaf in her mouth declaring (t) Luke 2.14 peace upon Earth good will towards man So when God was graciously returned to the people of Israel after the Captivity sending Zechary on a missive to the People about the finishing of the Temple the Prophet received a Vision of two (u) Zoch 4.3 Olive-Trees dropping Golden that is clear pure and precious Oyl into the Candlestick of the Sanctuary which by the Angel's interpretation intimated the influences of the (x) Vers 6. Spirit of God upon that glorious work till the top-stone of the Building should be brought forth with shoutings crying (y) Vers 7. Grace Grace unto it The Olive was a Tree dedicated to Pallas the fabled inventresse of Arts and because Oyl is very useful some way or other in all Arts manual which principally flourish in times of peace therefore did they of Old make it the Symbol of peace as (z) Natal Mythol p. 301. some have written Besides it is of admirable and soveraign vertue a great Antidote against poyson and for nothing more excellent then for sodering and closing the lips of green wounds curing the hurts which warr produceth It was likewise of old by reason of the durable nature of the wood of that Tree which by its unctuous matter resisteth putrefaction in a great measure an Emblem of eternity Therefore it is that we read of the Image of some of the Heathen gods to have bin made of this wood by the direction of the Delphian Oracle (a) Herodot l. p. 318. to the people of Epidaurus Pausanias also in his Peragration of (b) Phocica p. 334. lin 27. Edit Francof 1583. Phocis relates a story of the head of a statue made of Olive Tree which the Methymnaeans had taken out of the Sea in a Net and inquiring of the Pythian Oracle whose Deity it held forth were commanded to worship Bacchus under it It was the custome of the more antient Heathens to make the Images of their gods not of Earth or Metals but of wood to note their deities to be causes of fertility and plenty and particularly of the more durable and incorruptible Trees and among the rest of the Root of an Olive Tree as (c) De imag Deor. p. 15. Chartarius notes out of Theophrastus to denote their perpetuity Wherefore the door of the Oracle if we may compare divine Mysteries with these things was made of Olive to signifie the perpetual duration of Heaven and as the Olive is the Emblem of (d) Fabri Agnisti p. 182. peace so it might denote the eternity of our peace with God when once entred into Heaven The Olive-Tree is perpetually green in those Countries where it is a native and besides is exceeding fruitful and the Oyl that is exprest out of its berries is useful (e) Dr. Reyn. on Hos 14. Ser. 5. p. 50. for unction and for Lamps In the first sense it maketh (f) Psal 104.15 the face to shine and becomes the Embleme of peace and joy In the other it notes a supply of divine Light from the glory of God and of the Lamb by which the Saints shall walk in the new Jerusalem for ever As it is fit for food and nourishment it denotes that Christ the (g) Rev. 21.24 green Olive yieldeth the food of eternal Life to the Saints after they are once planted into Him and (h) Rom. 11.17 partake of his fatnesse The doors of the Oracle bearing the resemblance of the Saints entrance into Heaven shews the conquest over the gates of Death and the resurrection of their bodies to glory when they are arrived at this place which is no other (i) Gen. 28.17 then the House of God and the gate of Heaven The Olive and the Oyl issuing from its fruit being of a suppling and healing nature is often taken for the Embleme of (k) Luk. 10.34 compassion and tendernesse noting that through (l) Luk. 1.78 the render mercy of our God it is that the Day-Spring fromon high hath visited us and inlightned us through the Olive gates of Heaven into the possession of our Master's joy The entrance was but one as there is but one only way for the passage of Saints into Heaven and that is through the mediation of Christ who hath the (m) Rev. 3.7 key of David He that openeth and no man shutteth and shutteth and no man openeth The entrance into this glorious place of the Temple was by one door only even as there is but one onely way to Heaven through Christ who is the (n) Joh. 10.9 Door of Life and straight is that Gate Mathew 7.14 But there were two leaves of this entrance which (o) De Tem. p. 64. Ribera applies to Faith and Love for which let that Authour answer The foolish Virgins came not in season and the door was shut Mat. 25.10 To give us warning what timely addresses we should make to the throne of Grace On these Doors were the stately Sculptures of the Cherubims and Palm-Trees the former shewing that Heaven is set open to such only who though in infirmity yet have endeavoured with an Evangelical sincerity to do the Fathers will (p) Mat. 6.10 on Earth as chearfully and willingly as it is done in Heaven by those Holy Angels By the other viz. The Palm-Trees is signified (q) Rev. 3.5 shall He who overcometh shall be Clothed in white Raiment and (r) Vers 21. shall sit down on the Throne of Christ even as He overcame and is set down with the Father in His Throne wherefore the conquering
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
the (ſ) Exod. 25.20 Mercy-Seat it denoted first their inability to behold directly the Glory of God's face who dwelt between their wings But as the Glory of God did reflect upon the shining golden Mercy-Seat so they beheld it to note that the very Angels themselvs cannot see the face of God and live unlesse as it is reflected by Christ the Mediator In the Temple there were two more then those upon the Ark which it seems stood upon the ground Unto which four it is probable that St. John doth allude in his Revelation concerning four Beasts near the Throne of which we toucht before But why the number was increased in Solomon's daies it is hard to say Weemse vol. 3. part 1. unlesse it might be a Typical Prophecy of the increase and augmentation of the Church after the true Solomon should appear and consequently that on the Churches behalf more Angels might attend the Throne to carry the manifold Messages of Mercy and Goodnesse from the Throne of Grace toward the increased number of the Faithful And indeed it is worth the minding that these two new Cherubims in Solomon's Temple stood with their Wings stretcht out over the other two and with their faces looking downward toward the Temple Heb. 1.14 declaring the readinesse of their posture to be employed as ministring Spirits for the heirs of salvation in the mystical body of the Church Besides these things In the daies of Moses was laid up within the Oracle the Deuteronomion or Book of the Law But whether or no in the Temple Deut. 31.26 2 Kin. 24.8 it cannot be decided yet under Josiah's famous Reformation Hilkiah the High-Priest found the Book of the Law in the House of God (t) 2 Chr. 34.14 given by Moses But whether or no the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Transcript or what part of the house it was found in it is not exprest If it were laid in this Oracle it signifies That all tha Laws of the People of God both ceremonial and judicial as well as morall do flow from him and continue alwaies before him As for the Pot of Manna which we read of in Moses's Tabernacle it seems probable it was brought up to the Temple by that expression 1 Kin. 8.4 that All the holy Vessels that were in the Tabernacle did the Priests and the Levites bring up and besides Exod. 16.32 33. at the first it was commanded to be laid up by the Testimony that is the Ark to be kept for the future generations That Manna did Typify Christ is a most clear and generally granted assertion Seeing our Lord applies the Manna to himself Joh. 6.32 48. c. and the Apostle in the 1 Cor. 10.3 as he calls it spiritual food and the Water out of the Rock spiritual drink applies it to Christ expresly who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (u) Rev. 2.17 Hidden Manna and so termed in reference to the Type for first of all a (x) Num. 11.9 Dew fell upon the ground and the Manna upon it Then upon the Manna lay another Dew for when the (y) Exod. 16.14 Dew was gone up there lay a small round thing on the face of the Wildernesse So it seems it lay between two clean sheets of Dew Besides it was literally hidden also For a Homer of it was laid up near the Ark. The Soul that inwardly feeds upon Christ in the promise hath food the World knows not of and his (z) Col. 3.3 life is hid with Christ in God It denotes then that Christ in the food of life and as It came down from heaven so did Christ in his Incarnation But it was carried into the Oracle the Type of heaven to shew that Christ after his Incarnation is ascended up to God again and as it was put in a golden Pot a Vessel assumed for bodies are sometimes called (a) 1 Sam. 21.5 2 Cor. 4.7 Rom. 9.22 Vessels in Scripture so the golden Pot might denote the unspotted and pure Humanity But here before I proceed seeing we have food laid up in the Oracle and as we shall see anon in the Sanctuary there was bread on the Table let 's inquire what might be the difference I answer This Manna did signify Christ the true sacramental bread the (b) Joh. 6.51 living bread The Shew-bread in the Sanctuary denoted the doctrinal Bread or bread of the Word given forth by the Priests and Ministers to the People Whereof more anon Let 's then compare this Manna with Christ the true Bread of Life 1. Of the Name of Manna there are three accounts usually given The first Derivation is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerare to number distribute or set out a portion For every one had his (c) Exod. 16.16 Ver. 18. Homer of it in a day He that gathered much had nothing over and he that gathered little had no lack That is when the Father of the Family came to distribute a Portion to each he set out a Homer to every head To which the Apostle Paul alludes in the citation of this place when exhorting the richer among the Corinthians to help the poor out of their abundance that there might be (d) 2 Cor. 8.14 equality as of old among the Israelites God would have those that gathered more Manna then others to supply the want of such who had gathered lesse So among Christians God would have those that are rich by his blessing on their labours to assist the mean and poor with their riches But whereas (e) Exod. 4.16 our Translation saies The People shall go out and gather a certain Rate a (f) Dr. Gell. on the Pentateuch p. 224 c. Ver. 16. learned man rendring the words more strictly according to the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of the day in its day conceives that the Spirit of God points at a mystical Underdanding of the Manna and that it did signify the bread that was to come down from heaven and accordingly ver 16. where we translate This is the thing he following the Hebrew praecisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translates it This is the Word and cites Arias Montanus turning it Hoc est Verbum the Vulgar Hic est Sermo the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est Verbum This is the Word and in the Verse before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that Bread as our Lotd speaks of himself Ver. 15. I am that Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Bread of Life A second derivation of the Word is from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parare praeparare to prepare or provide It being such a Bread as was prepared of God without the Israelites toyle and labour The third and most probable is from the Interrogative in the 15th Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man-hu Ver. 15. Deut. 8.3 Quid hoc What is this For
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