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
Neque enim adoravit cum lapidem vel ei sacrificavit sed quoniam Christi nomen à Chrismate est idest ab unctione profectò figuratum est hinc aliquid quod ad magnum pertineat Sacramentum For saith Austin he neither worshipt that stone nor sacrificed to it but because the name of Christ is from unction verily there is something figured by it which pertaineth to a great Mystery Another likewise of the Ancients speaks to the same purpose (e) Cyprian l. 2. Contr. Judaeos p. 277. Edit Bas 1530. Lapidem consecravit unxit Sacramento unctionis Christum significans He viz. Jacob consecrated and anointed that stone hinting at Christ by the Mystery of unction To mention no more evident is the testimony of one more antient then either of the former who when speaking concerning the present work of Jacob at Bethel hath these words in his dialogue with a Jew (f) Justin Mart. dial cum Tryph. p. 244. Edit Commelin 1593. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have in like manner manifested that Christ was figuratively set forth by a stone in many Scriptures The holy Patriarch sleeping sweetly on this blessed stone saw him at the top of the ladder in a vision who supported him beneath which was no other then the (g) Id. ibid. lin 40. 41. Joh. 1.51 Son of God teaching us that the secret support which a Saint enjoyes is sometimes illustrated with radiant visions of assurance from heaven If we repose our souls in their saddest agonies upon this anointed stone we shall enjoy sweet silver-slumbers gilded with Angelical visions of divine love reaching down the ladder of assurance from heaven by which we may ascend into the bosome of God when we are terrified with the frownes of a threatning and persecuting World while we are travelling towards Bethel the house of God the mansion of glory This was the stone which blessed Joseph when sold by his unkind brethren found to be his help (h) Gen. 49.24 Rivet Exerc. 185. p. 696. Fol. even the stone of Israel accordingly as his dying father did dictate in that solemn blessing whereby his head was elevated aloft beyond the rest of his kindred and raised up to the second place of state and dignity in the kingdome of Egyyt Moses another Eminent servant of God sate upon this stone on the top of the Hill when his hands were held up to heaven in prayer while Joshuah was fighting with Amalek in the valley (i) Cyprian ibid p. 278. sacramento lapidis stabilitate sessionis Amalech superatus est ab Jesu id est Diabolus à Christo victus est When under the mystery of that stone saith a holy Martyr and the stability of Moses session Amalek was overcome by Joshuah that is the Devil was vanquisht by Christ So (k) Tom. 3. p. 46. Jerom to Fabiola speaking of Rephidim the 11th mansion of the Isralites hath these words sedet Moses super lapidem dictum à Zacharia qui septem habebat oculos that Moses sate upon the stone spoken of by the Prophet Zechariah which had seven eyes In the clift of this (l) Exod. 33.22 Dr. Reynolds on Psal 100. p. 166. quar rock was Moses placed by God himself when the Lord passed by him and proclaimed his glorious name (m) Exod. 3.4 6. THE LORD THE LORD GOD merciful and gracious long-suffering and abundant in goodnesse and truth c. This was the (n) Deut. 27.2 3. Cypr. p. 277. stone on which Moses commanded all the words of the Law to be written when they were passed over Jordan into the land of promise Joshua likewise the Captain of the Lords Armies when he had given the possession of the Land of Canaan to the tribes of Israel convenes them before the Lord at Shechem a little before his death and sets up this Mystical (a) Josh 24.26 stone under an Oake near the holy Sanctuary and having adjured them solemnly to the fear and service of the Great God he said unto all the people Behold (b) Cyprian ibid Jul. Firmic Mat. de Err. prof relâ—g p. 27. Lug. Bat. 1652. this stone shall be a witnesse to us For it hath heard all the words of the Lord which he spake unto us When the Ark was brought back out of the Land of the Philistines it rested upon this (c) 1 Sam. 6.15 18. Cypr. p. 278. stone in the fields of Bethshemesh which is alone able to sustain the symbole of Gods presence among his people and give forth the infallible dictates of his will concerning divine-worship and the management of holy Ordinances This was the rock of ages in a Cavern whereof (d) 1 King 19.9 13. Elijah the Prophet once stood being in the same mount of God viz. Horeb wherein the Lord had before manifested himself unto Moses and now passes before Elijah in the still and gentle voice of mercy And why do we find such gracious revelations of his Majesty to the holy Prophets in mount Horeb a place so dreadfully shaken by the thundring dispensations of the Law a place that yielded the two Tables of stone wherein the Commandements of God were engraven with his own finger But to shew that as the positive Law of God was graven in pieces of stone taken out of that rock which signified Christ So we might be comforted under the infirmity of our flesh since the fall seeing Christ alone can retain and conserve the true impressions of the divine will upon his heart and fulfill that law which we had broken by his perfect and intire obedience With which God being fully and compleatly satisfied is pleased in that very place to declare himself a merciful God to poor sinners in a covenant of grace promulgated both to Moses and Elijah in that very mountain with the gentle sweet and melting voice of Gospel love They being the very same persons which afterward appeared with our Lord in the mount of Transfiguration in the daies of his flesh The pen-man of a famous Psalme so often cited by the spirit of God in the new Testament as yielding a very divine Oracle concerning Christ whom though the builders had refused yet he esteemed as the (e) Psal 118.22 head-stone of the corner having had great and sweet experience of the strength and power of God connexed with mercy in the preserving of his soul from sinking in the horrible pit and in the miry clay by setting his feet upon that solid (f) Psal 40.2 rock of salvation Noble Daniel being under a prophetick Ecstasis when his soul was taken up by a very sublime rapture rejoyces in the vision of this living and growing stone which was cut out of the (g) Dan. 2.45 mountain without hands out of the mountain of eternity according to his divine nature or the mountain of the Jewish kingdome as (h) Matthiae Theatr. hist. part 4. p. 6. others take it according to his humane nature
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
Peter's words in such a sense as may hint to us a large intire stone that lyes flat at the botome and extends to all the four corners bearing and underpropping the whole building both in the middle and all the four Angles thereof which noble and stately stone being indued with admirable strength by reason of the greatnesse and immensity of its body to undergo the burden imposed upon it we cannot apply and resemble it in a spiritual sense to any thing better than to the infinite strength of the merits of Jesus Christ our Lord on whose almighty shoulders there is laid help sufficient for our faith to lean on to support and preserve us from sinking under the direful weight of our sins into the crude raw indigested and boggy ground of our polluted righteousnesse when oppressed by the impetuous storms of temptation and when mourning under the ponderous pressure of Gods wrath righteously imposed upon the backs of sinners Hence is it that they who believe shall not need to make haste away from it as men do from boggy grounds as the noble Prophet expresseth it in the forecited place seeing it's firme ground wherein the Angular stone of our help and salvation is laid The [c] Isa 9.6 government resteth on the shoulders of an omnipotent Atlas supporting Heaven and Earth from falling under the leaden talents of divine wrath and justice So that the foundation of our spiritual house is not laid in the sandy desert of our impotent and lubricous natures or in the soft and shaking bogs of our filthy works but the help and stresse of our happinesse is settled upon One who is mighty to save For behold a hand of grace and mercy descending from heaven and fixing a most sure foundation on which our souls may find a safe and secure repose from all their fluctuations and disquietments Now for as much as the Apostles of Christ are termed also [d] Eph. 2.20 Rev. 21.14 foundations of the Church Nay seeing that even the Church it self is said to be [e] 1 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and ground of truth we are to understand the former [f] Noyes Temple meas p. 31. of a doctrinal foundation the Apostles having bin such as did edifie and build up the Church upon the head-stone of the corner So Paul speaks of himself who like a wise master-builder had laid his Corinthians upon Christ as the (a) 1 Cor. 3.10 foundation of their faith By the latter concerning the Church we are to understand the promulgation and conservation of that truth once delivered unto it by our Lord himself and his holy Apostles inviolable and indelible to the day of Christ throughout all generations But of this possibly I may speak more fully in another place of this Treatise Wherefore to conclude this present paragraph about the corner-stone let us also remember that as this stone hath respect unto both sides of the building so it may fairely represent that sacred function and office of our Lord in knitting and uniting both Jews and Gentiles in one Temple of his mystical body Ideo etiam (b) De cessat legal p. 153. saith our famous Grostest sometime Bishop of Lincolne utriusque testamenta sacrificia peregit Christus ut in se angulari lapide continuaret duos parietes aedificii culturae Domini Therefore did Christ also performe the sacrifices of both testaments that he might joyn together the two walls of Gods worship in himself being the corner-stone That so he might become the foundation (c) Jud. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the salvation common both to Jews and Gentiles For through him (d) Eph. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith holy Paul we both that is of the stock of the Jews and of the gentile race have an accesse by one Spirit unto the Father Others there be who interpret this cementing or uniting of the corner-stone to be understood in respect to Saints and Angels Seeing the Father is related by the same Apostle (e) Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together unto a head all things both in the heavens that is Angels and Saints triumphant and also such as are upon the Earth that is Saints militant in Christ the head stone of the corner 6. In the sixth and last place he is termed (f) 1 Pet. 2.4 a living stone ¶ 6. To which purpose we may observe that such stones which still remain in their native place within the Quarry not yet dugg up or removed out of their natural situation are by the antients whether Poets Orators or Philosophers called living stones At present one shall suffice for all it being a thing commonly noted in the poems of the (g) Virgil. Aen. lib. 1. v. 167. Mantuan muse which describing the seats of the Nymphs in a rock upon the African shore sings thus Intus aqua dulces vivoque sedilia saxo Nympharum domus c. Where waters sweet with gentle murmurs slide The Nymphs on seats of living-stones abide Whereas on the other side stones hewn out of the Quarry and translated into stately Fabricks do moulder away by the forcible impressions of stormy weather and impetuous windes and may be styled dead stones though it be an unusual and harsh expression when those that remain in their native seats decay not but are rather increased and augmented and in some sort said to grow The common determination is that these subterraneous bodies are inlarged in their quantity by the petrification of adjacent matter (h) Cont. Cardan Exerc. 108.9.4 Scaliger holds that they are increased by certain exhalations that sweat out of the stones themselves like as gummes out of trees which by the astringent and indurating quality of cold do admit of concretion in their exterior parts and so augment their quantities The acute (i) Principo Philosoph p. 231. Amsteled 1644. quarto Renatus Desâ—cartes differs from the former teaching that there are many sharp spirits volatile salts Oily exhalations and vapors of a Mercurial nature that ascend out of the bowels of the Earth towards its surface which according to various and different mixtures cleave together when the more lubricous fluid and aëreal parts are evaporated and flown away producing such various sorts of stones both common and precious in the upper parts of the Earth The last that I shall mention is the opinion of our Country-man (a) De orig font p. 233. Lond. 1605. 8â— Lydiat who conceives upon many probable grounds that there are great subterraneous fires actually burning in the bowels of the Earth from which there ascend great quantities of spirits and manifold vapours differing in moysture or driness according to the inflamed matter beneath The moyster parts of such exhalations are resolved into water near the surface of the earth by reason of the cold aire condensing these vapors into drops as is ordinarily seen in the art of destillation which are the
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
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
is altogether lovely and this they cannot but experimentally affirm if so be they have (d) 1 Pet. 2.3 tasted that the Lord is gracious How (e) Psalm 119.103 sweet are thy words to my taste cries David yea sweeter then Hony to my mouth 1. Manna descended from Heaven in a miraculous manner Such was the birth of Christ his Divine Nature he brought from above his humane body was produced by the unspeakable (f) Luke 1.36 power of the Holy Ghost Manna was divided equally among the Israelites So Christ gives out himself without (g) Act. 10.34 respect of persons the meanest may have as great a portion in him as the greatest 3. Manna was a plentiful food none wanted but all had it fully and freely Of his (h) John 1.16 fulness have all we received even grace for grace It s call'd the (i) Psalm 73.24 Corn of Heaven Angels bread not as if it fell like crumbs from their Table but as descending from Heaven their habitation or as some think because it was dispensed by the ministration of Angels or so call'd rather by way of excellency that if Angels were to feed they would like Manna this Ambrosia would suit their palate It fell in the night or towards morning Our Lord was born in the (k) Luke 2.8 night in the night of Jewish Ceremonies but toward the dawning of the Gospel-morning Whereof Paul speaks (l) Rom. 13.12 Dr. Taylor of Types pag. The night is far spent the day is at hand 5. It fell round about the Camp of Israel The food of life is no where to be found but in the Church It was merè gratuitum a gift of Grace to Israel they plowed not sowed not planted not for it No labour no merit of theirs procured it Adam indeed might get his bread with the sweat of his brows but if Angels sweat out their hearts they could not obtain this bread without a free gift of Grace 'T is so with Christ all the good nature and moral honesty in the world cannot of itself procure one glance of love from God not one smile of Grace through Christ 'T is of (m) Eph. 2.9 gift that no man should boast For (n) Rom. 3.27 boasting is excluded by the Law of Faith It was a miraculous food its beyond the limits of nature to produce it All the Application of Actives to Passives will yield but an abortive Birth I may apply hither that expression of Job a Who hath begotten these drops of dew Out of whose womb came Manna and this bread of Heaven who hath gendred it In like manner the coming of Christ out of his Father's bosom was a miracle of love To reconcile Justice and mercy each to other Job 38.29 was a miracle of Wisdom To spare the sinner and kill the sin A miracle of grace and favour To regenerate fallen sinners and give them a life of Faith A mysterious miracle of divine power All Heaven born Christians are so many walking-Miracles so many pillars of Wonder It s observed by some that the works of Creation are said to be performed by Gods fingers When I consider thy Heavens sayes David the work of thy fingers Stolla in Luk. Psalm 8.3 the Moon and Stars which thou hast ordained Whereas his extraordinary and miraculous works are represented as done by his powerful Arm. The deliverance of Israel out of Egypt and causing them to pass over the red-sea Exod. 6.6 15.16 1 Psalm 77.15 Luke 1.51 was performed by his out-stretched Arm. So sayes the Virgin Mary He hath shewed strength with his Arm To note the miraculous production of Christ into the world Now though that be but a nice Notion yet there is truth in the thing that the work was performed by the extraordinary power of God 7. The raining of Manna was in the week time there was none upon the Sabbath to note an eternal Sabbath coming wherein shall be no ordinances at all But twice as much the day before to note their plentiful distribution in the end of the world Now is the time for these golden Showers of Manna It began to rain on the Lords-Day and ceased on the Jewish Sabbath Origen pag. 87. Hos 2.14 15. It rained to note its plenty a double portion on the 6th day to signifie our fulness of it in the laâ—ter ages of the Gospel When once the Israelites were past over Jordan they had no Manna but while they were in the howling Wilderness God many times ends sweet messages of Christ to the soul when in the Sinai of a troubled estate when the bryars and thorns of the Wildernesse prick the soul when the heart is thorowly stung with sin when its weary laden Christ is sent to give it rest I will allure her and bring her into the Wilderness and speak to her heart saith the Lord to his Church and give her Vineyards in the Valley of trouble When once past over Jordan the River of Lethe that runs into the Mare Mortuum the sea of Death expect no more Manna no more bread of Life no more time for Repentance or reception of mercy Wherefore to allude that place where the son of man is said to have power upon earth to forgive sins thereby Luke 5.24 is not only intimated the annexion of the Divinity â—o his humane Nature God being manifest in the flesh and his having power co-equal with the Father But also that when once we are off the earth if not forgiven here no more remission or means of Grace is to be expected hereafter Here indeed we want this bread the staffe of our spiritual life to lean upon and in the support thereof to walk from strength to strength till we all appear before God in Zion Then we shall feed upon the Corn of the good land of Canaan upon the Milk and Honey of Heavenly joyes and Drink of that River of pleasure which flows at his right-Hand for evermore 8. Manna before it was eaten was ground in Mills beaten in Morters baked in pans sodden in pots to prepare it for use and afterwards it tasted and relished according to that which each person most affected or longed for If the Jews do not fail in their Stories All to set forth Christ how he was scourged reviled pierced dead and buried He trod the Wine-press he stood in the fiery burning Furnace of his Fathers wrath that he might be prepared for Believers to feed upon him by Faith and indeed whatever is said of Manna that Christ is even and much more abundantly all and in all to a Saint whatever we stand in need of is to be found in Christ Joy in tribulation Wisdom in difficulties Srength against enemies support in desertions Riches of Grace here and a massy Crown of Gold for heaven hereafter Manna when gathered if not eaten before the morning putrefied and bred worms and stank If we do only gather the word by hearing and