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
the Court of the Priests because the rites and ceremonies of Sacrifice were therein performed The other called the outer Court the great Court or the Court of Israel was that whereinto the People of the Land of Canaan had free admission in case they were clean according to the Law Some speak of a third Court common to the Gentiles and therefore by Christian Writers sometimes termed the Court of the Gentiles But it could not be (d) Dr. Lightf Tem. p. 93. properly styled a Court because without either Walls or Pavements containing it seems the whole compass of Mount Moriah wherein the Gentile Proselytes might stand and worship Some good portion of which ground of the holy Mountain it is conceived was encompassed with a Wall in the daies of our Saviour and was the place out of which our blessed Lord (e) Joh. 2.15 whipped the buyers and sellers such not being supposed to have had admission into the Court of Israël The state of the Gospel is accordingly applyed to all these Courts so called Among which the outmost of all might signify Hypocrites and Formalists who appear in external shape as sacred worshippers standing in the open view of Ordinances Or rather because such Proselytes might come some of them with sincere and honest intention of heart to worship it might shadow forth the state of such persons whose faces are set toward Zion enquire the way to the Temple in the beginning of the work of conversion The Court of Israël may be applyed and accommodated to the faithful Worshippers under the Gospel who are more fully and clearly acquainted with spiritual service and draw nearer to God in divine communion with him and stand in a near enjoyment and fruition of his presence The inward Court was open onely to Priests and Levites denoting the Church-Officers under the New Testament who present the spiritual Sacrifices of Saints unto the Majesty of heaven at the set-times of worship in the publick assemblies The body of the Temple had two more principal parts viz. the Sanctuary and the Oracle Ordinary Priests of old were admitted into the former shewing the secret spiritual communion which the godly Ministers of the evangelical worship do hold and enjoy with his divine Majesty From him they receive the bread of life to dispense for the food of Saints The Lamps of knowledge for illumination of the understandings of the faithful they enlighten at the Golden Candlesticks within the Sanctuary Their Prayers being perfumed with the aromatical and fragrant Merits and Mediation of Jesus Christ yield forth a sweet smelling favour of rest at the Altar of Incense Finally into the Holy of Holies none had access but the High-Priest himself shewing Christs entrance into the Heavens and mediating at the right hand of the Father for us There be that consider only the Court of the Priests and the covered Building in this mystical notion and apply all to the Heavens and Earth according to Josephus and Philo Judaeus and the rest of the Jewish Nation being ignorant of the great and unspeakable Mystery of the Messiah in a spiritual sense Such supposing the Court which entertained both Beasts for sacrifice and Men for the service to signifie (f) Pic. Mirand praef in Heptap p. 4. this World and the state thereof apply the Sanctuary to the starry Heavens and the Oracle to the supercaelestiall world These conceits I shall remit to their several Authours Others conceive that the Court represented the Nations The Holy place the Church and the Oracle figured Heaven so that the Court was a †Moulin Prophecios p. 403. figure of the State of nature the holy place the state of grace the other of glory Others would have the Inner Court whereinto the Beasts were brought and the sinner having confest his sins over their heads slain near to and after burnt upon the Altar the musick of the Levites at time of sacrifice and other services here performed upon this account to set forth (g) Rom. 12.1 our confession of sin praying to God for pardon the slaying of beastly lusts the offering up of ourselves to God as living and rationall sacrifices those of old being but of unreasonable and brute Creatures the works of repentance and washing in the laver of renovation our solemn prayse to God for his manifold mercies and in general the state of such persons as since the Revelation of the Word incarnate do diligently serve and worship the infinite Essence in such Gospel-Ordinances as were typified by the ancient Ceremonies solemnized within this Court whereof more particularly through divine permission in the 5th Section of this Chapter Those then which conversed without these walls of the immediate Worship of God and rested only in the outer Court might possibly shadow forth such persons under the new Testament that are not yet emerged or come out of the common state of man by nature but are yet carnal and unconverted or at least as yet are not arrived into that intimate Communion and fellowship with God neither have sacrificed and dedicated themselves to his Majesty in holy and close walking but have some general knowledge and common conviction and thereupon begin to look towards and draw nigh to holy worship in the spiritual Temple For as I humbly conceive the Worship of the Jewes did not only hint at and shadow forth some parts of the externall form of Gospel-worship and Ordinances but did more principally aim at the spiritual good things of the new Covenant which were to be more fully given forth after the appearing of Christ and the powring out of the spirit upon all flesh in the latter dayes If so be the inner Court wherein the Priests of old performed the principall parts of legal worship did set forth in a shadow the state of the Gospel-Ordinances as it seemes probable and seeing that it was that very Court which was neerest to and did incompass the covered Temple without any other intermediate enclosure and whereas the body of the Temple did signifie the Church the mystical body of Christ Then might this Court consequently which we are now viewing exhibit the constant attendance of the Evangelical Ministry upon the Church and moreover that we draw nigh to God's Majesty in our publick services through the exercise of their Ministerial Functions For as of old the Sacrifices annexed with Confessions and Prayers were mannaged by the Priests whilest the Song was carried on by the Levites so under the Gospel the publick Worship is to be solemnized by the instituted Ministers of Jesus Christ So that as the Sanctuary held forth the Communion of the invisible Church which she holds with Christ in a secret invisible manner unknown to the World this Court might further exhibit the Ordinances of the visible Church wherein all the professed members whether of the reall mystical body of Christ or hypocrites and formalists do joyn and do all hold an external Communion with God in them and
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
intreaty of pardon for this digression whether or no the Tyrians had discovered America before or so soon as Solomon's daies or whether Solomon himself had by Scripture-light or naturall speculation of the frame of the World known the roundnesse of the Earth and thereupon employed Navies to search out the World and its rarities is not to be known because of our defect in historical Writers of those times especially of the Tyrian Annals and others of Egypt mentioned by Josephus We cannot apprehend by the reliques and fragments of stories that remain of those times or the neighbouring Ages when History began to be riper that they had such extraordinary skill in sailing upon the vast Ocean as hath been obtained since the rare invention of the Mariner's compasse but that their discoveries were attained either by reason of impetuous storms driving them beyond their purposes upon unknown Regions or else in coasting slowly by the reaches and Promontories of severall Countries In which manner no doubt Solomon's ships did trend upon the Asian coasts till they came to the habitation of (b) Gen. 10.29 Ophir the Son of Jocktan in the South-Easterly parts of Asia concerning the punctual place of which Country near the Golden Chersonese Stuckius upon Arian's Periplus of the Erithraean Sea Purchas in the first Part of his Pilgrims Sir Walter Rawleigh in his History of the World and above all the learned Bochartus in his Phaleg will give satisfaction to such as please to peruse them while we speak to this excellent Mettal which Solomon brought from thence in great abundance and employed it most bountifully in the adorning and enriching of the Temple Gold the choisest of all Mettals and the finest of that kind must be used about the Sanctuary The Apostle Peter compares Faith to (c) 1 Pet. 1.7 Gold that is tried in the fire and therefore some do accordingly expound that place of Faith where our Lord exhorts the Angel of Laodicea to buy of him (d) Rev. 3. Gold tried in the fire There be who expound it of the Word of God which the Apostle would have to dwell (e) Col. 3.16 richly in the Saints and is more to be desired then (f) Ps 19.10 Gold yea then much fine Gold Others interpret it of the righteousnesse of Christ But I shall enlarge a little more particularly concerning this excellent Mettal of Gold and insert those Observations in their due place It may be observed from Scripture that many things are resembled to Gold as saving and heavenly wisdom though preferred before it Receive (g) Pro. 8.10 knowledge rather then choise Gold for (h) Pro. 16.16 how much better is it to get wisdom then Gold seeing (i) Pr. 20.15 the lips of knowledge are more precious then Gold Sometimes (k) Pro. 22.1 loving favour is compared with but greatly to be valued before Gold Sometimes the purity of Christ's Government in the Church is shadowed by his (l) Delrio in Cant. 5.11 fol. 196. Par. 1604. head of Gold Sometimes the Glory of eternal life is set out by it when the City of the new Jerusalem is said to be of (m) Rev. 21.18 pure Gold Several times the word of God is hereby set forth to shew the estimation that is due to it For so doth the sweet Singer of Israel intimate when he saies that the Judgments of the Lord are more (n) Ps 19.10 to be desired then Gold he acknowledges (o) Ps 119.72 the Law of his mouth was better to him then thousands of Gold and professes that (p) Ver. 127 he loves his commandments above Gold yea above fine Gold Accordingly some have explained that place of the Apostle Paul where he speaks of some that build (a) 1 Cor. 3.12 Gold upon the foundation holding it to be meant of the Word of God Christ doctrinal being built upon Christ the essentiall foundation of the Church It is true that an eloquent light of his Age treating upon that place after several words concludes thus (b) Chrysost Tom. 3. edit Savil. pag. 298. lin 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is manifest saith he that the Apostle's speech is to be understood concerning actions But what are the actions of spiritual builders as such whom the Apostle doth elsewhere call Gospel-ministers but their doctrines and teachings which according to their nature shal either be rewarded or destroyed In this very sense doth learned Jerom expound that place as may appear by these his expressions at large in his Comment on the Prophet Haggai (c) Tom. 6. pag. 280. Ego argentum quo domus Dei ornatur existimo eloquia Scripturarum de quibus dicitur Eloquia Domini eloquia casta c. et aurum quod in occulto Sanctorum sensu et in cordis versatur arcano splendet vero lumine Dei. Quod Apostolum de Sanctis qui super fundamentum Christi adificant sensisse perspicuum est aurum argentum lapides pretiosos ut in auro sensus occultus fit in argento sermo decens in lapide pretioso opera Deo placentia His Metallis illustrior fit Ecclesia Salvatoris quà m quondam Synagoga fuerat his lapidibus vivis aedificatur domus Christi pax ei praebetur aeterna The Silver wherewith the House is adorned I take to be The words of the Scriptures of which it is said The words of the Lord are chast words and the Gold that which is laid up in the hidden meaning of holy things and the secret place of the heart and shines with the true light of God Which it is clear that the Apostle did understand of the Saints who build upon the foundation of Christ Gold Silver precious Stones that the hidden meaning is set forth by the Gold comely Speech by Silver works pleasing to God by the precious stones The Church of our Saviour is more illustrious by these Metals then the Synagogue was in times past The House of Christ is built with these living stones and eternal peace is granted to it But to let that passe Gold in Scripture is thought by many to be a comparison whereby to set out the excellency of Faith true saving Faith in Jesus Christ As where we see upon the right hand of this Prince of Might the Queen to stand in Gold of Ophir the learned Rivet doth apply it to Faith and other Graces as the Golden Ornaments of the Spouse of Christ So where we find her neck to be adorned with (d) Can. 1 10. chains of Gold it may be applyed to the beautiful chain of Faith and other spiritual Graces being her choise Ornaments in the eyes of Christ In another place we read of three Kings from the East believing in him whose star they had seen and presenting our Saviour with (e) Mat. 2.11 Gold Frankincense and Myrrhe which Grotius interprets of Faith Prayer and Repentance We hear likewise of (f) Rev. 5.8 golden Vials in the
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
in sunder and making way for all Nations to become one people to the Father So that the rending of this Veil noted the removal of blindnesse from the hearts and eyes of such as receive him by true Faith and the way to heaven was then laid open for us to follow him into the Holy of Holies whither our (h) Heb. 6.20 Forerunner is entred for us even Jesus made an High-Priest for ever after the order of Melchizedek In the next place I come to speak somewhat of the excellent Ornaments of the insides of the Oracle The Walls were lined with (i) 1 King 6.16 Cedar boards (k) ver 18. carved with Knops and open flowers (l) ver 29. Cherubims and Palm-trees and all overlaid with (m) ver 20. Gold Now although one (n) 2 Chr. 3.6 verse may be applyed to the whole House yet may it more especially be understood of this most Holy place which doubtlesse had the choisest and richest Ornaments in this point as we see it had in others by expresse terms Unto which the Jewish History doth fully consent as is before spoken in the second Chapter The Floor also of this house and the Cieling were lined with (o) 1 King 6.15 16. ver 30. Cedar and covered with Plates of (p) 2 Chr. 3.8 Gold and the Gold was the Gold of Parvaim that is of the Island Taprobane or Ceilan an Island of the East-Indies lying between 5 and 10 degrees of North latitude as the (q) In Phaleg lib. 2. c. 27. and Canaan lib. 1. c. 46. learned Bochartus hath endevoured to prove Seeing then the Oracle did decipher the glorious heaven the manifestative place of the divine Majesty to Angels and Saints glorified Therefore in a word because I have treated largely of the Materials themselvs when I spake of the Sanctuary The Cedar which is odoriferous and imputrible may set forth the incorruptible state of Saints and the perpetuity of heavenly glory and the never-fading fragrancy of all their Graces which shall then adorn their blessed Souls The Gold the refulgency and shining radiancy of their bodies which shall be like the (r) Mat. 13.43 Sun nay like to (Å¿) Phil. 3.21 Christ's most glorious body The various Sculptures of Cherubims Palm-Trees and open-flowers the Communion that Saints shall hold with the blessed Angels the Victory wherewith they shall be crowned and the constant flowring youth of Glory which shall never wax old but alwaies be in a florid and beautiful state The various precious stones the variety of Joyes wherewith the life eternal of Saints shall be for ever imbelished Whereas the Materials are the same with those in the Sanctuary we may note that the excellencies of Saints in Glory are but the full-blown flowers of the buds of Grace shewing that Grace is Glory begun and Glory is Grace perfected That Heaven doth not change a Saint quoad speciem in respect to his condition but quoad gradum onely advance him to a state of greater perfection in the same kind which shall never have end When once our hopes shall be set ashoar in heaven we shall satiate ourselvs with the river of Life and drink in of the Vision of his face when we (t) Ps 17.18 shall awake in his likeness In (u) Ps 16.11 whose presence is fulnesse of Joy and at whose right hand are pleasures for evermore That we may come to a conclusion of our discourse about this glorious Oracle Inasmuch as we have with submission to the learned probably conjectured that there was no light intromitted into this sacred place from without it may hold out to us that when the Elements shall be melted with fervent heat when the heavens being waxed old like a Garment shall be rolled up like a Scroul and laid aside the new Jerusalem shall have no (x) Rev. 21.23 need of the Sun or the Moon to shine in it for the Glory of God shall lighten it and the Lamb shall be the light thereof So that there shall be no night there no need of a candle or of the radiant lamp of the natural heavens For (y) Rev. 22.5 the Lord God shall give them light and they shall reigne for ever and ever Of the Side-Chambers There were built round about the Temple 3 stories of Chambers besides (z) 2 Chr. 3. upper Rooms likewise over the Oracle which were doubtlesse for the grand Ornament of the building and had their several uses although the holy Spirit hath not expresly mentioned the services that they were designed to though it be very probable that since the Priests and Levites are reported to have brought from the City of David the Tabernacle and all the holy Vessels that were in it * 2 Chr. 5.5 such Utensils not being used by Solomon they might be laid up here Most absurd is the fancy of some Popish Writers who compare them to the three degrees of Chastity in Married Persons Widows and Virgins others of them to the three estates 1. of those that chastly use the conjugal band 2dly of Prelates and Doctors of the Church thirdly of those who addict themselvs to a contemplative life as Monks and Hermits The very mention of these things is a sufficient refutation before sober persons If there were any Mystery in these appendant Rooms which we may consider as subservient to the great Type of the Temple let us have leave to reflect a little upon our Saviour's Allusion which possibly he made to these Chambers when he comforted his disciples with this that in (a) Joh. 14.2 his Fathers House there were many Mansions if it were not so he would have told them assuring them that he went before them to heaven to prepare a place for them By which we are to understand the Mansions of Glory in that (b) 2 Cor. 5.1 building of God an house not made with hands eternall in the heavens so that when this bodily or earthly Mansion of our bodies wherein our Souls are now contained shall be dissolved we shall hereafter rise together and fit together in (c) Eph. 2.6 heavenly places in Christ Jesus Inasmuch also as we have observed these Chambers to be repositories for all the Vessels and Utensils of Moses his Tabernacle we may thence learn that the contemplation of Saints in heaven shall be greatly refresht about the manner of worship through which they passed in the Wildernesse unto Canaan and that the Graces therein exercised shall be the measure of their rewards For their (d) Rev. 14.13 works shall follow them to Heaven and they shall all be perfected and compleated in the fruition and vision of God SECT II. Concerning the Mysteries of the Courts and Buildings round about the Temple IN the Historical discourse we find but two Courts encompassing the Temple in the daies of King Solomon The first or nearest to the Tectum or covered-building treated of in the foregoing Section was called
is meant the holy place or Sanctuary at the upper end whereof neer the vail stood the golden Altar What this golden Altar and its horns signified I have spoken before The Incense noted Prayer Hereby in the first place may be signified that by virtue of Christs bloud it is that his prayers and mediations for the Church are heard and accepted before the throne of God Hâ—s Intercession is built upon his passion and for all that he suffered them he prayes for As to the prayers of the Saints it is to be noted that none are effectual but such as proceed through Christs Censer perfumed with the Incense of his intermediation with the Father for us The bloud put upon it noted that the infirmities and sinfulness of our prayers are to be purged and taken away by the bloud of Christ As he said Domine laeva lachrymas Lord wash my tears we must say Wash them in the bloud of Christ and perfume our sighs with his precious odours The four horns tipt with bloud signifies the prevalency and vigorous strength of his prayers when he treats with his Father on our behalf upon the account of his precious bloud As the four horns did look to the four winds of Heaven and the four quarters of the Earth which to allude possibly might signifie the availableness of Christs prayers for all believers throughout the world who put their trust in him and lift up their prayers to Heaven in his blessed name The horns of this Altar might set forth the strength of prayer both for the good of the Church and for the ruine of her enemies and therefore is it that we read of odours smoaking at the golden Altar Revel 8.3 and immediately upon the Saints prayers the seven Angels prepared their Trumpets to sound warre desolation and ruine to the adversaries of the Church and at the sounding of the sixth Angel There was a voice or return of prayers that came from the four Horns of the golden Altar Revel 9.13 which is before God Furthermore as the Tabernacle or Sanctuary was also to be purged with bloud this might shew to us that all our holy services wherein we draw nigh to God must be washed in the bloud of Christ or else God will find matter enough therein to condemn us unlesse he take away the iniquity of our holy things we shall never be able to stand in Gods sight or to answer him one of a thousand for all the choisest and highest performances which we yeeld to his Majesty with the most ardent and heavenly frames that our spirits can possibly be in while we walk here below in Tabernacles of clay When the Priest had finished this work of Atonement for the Oracle and Sanctuary he then came out into the Court to the scape Goat and performs the work before-recited You heard of two Goats the one by lot was pitcht upon for a sin-offering whose bloud we see was carried into the most holy place Prov. 16.33 Act. 2.23 The lot is cast into the lap but the whole disposing thereof is of the Lord. So was Christ delivered by the determinate counsel of God But why should our Lord among other creatures be set forth by a Goat a rank and falacious creature who himself was not touched with the least shadow of sinne In the Scripture c Mat. 25.33 wicked men and cruel Heathen Kings are set out by Goats Dan. 8.5 Devils by Satyrs AEgipans c. in many Authors Possibly upon this account of that imputed sin and iniquity which he sustained he being found d Rom. 8.3 in the likenesse of sinfull flesh For the bloud of those beasts was brought into the Sanctuary by the High priest e Heb. 13.10 Rainold against Hart. for sin Some think that the two Goats f Parisiens pag. 39. represented the two Natures of our blessed Saviour the slain Goat his Humanity the scape Goat his Divinity I rather suppose they might exhibit the two States of his Humanity his Passion and his Resurrection For because the same creature could not both suffer death and presently live again without a miracle Therefore one was appointed to death to represent our blessed Lord his suffering death upon the Cross The other after the bloud of the former had been sprinkled was to escape signifying his Resurrection He was the slain Goat g Rom. 4.25 delivered for our offences and as the living Goat that scaped death so was he raised again for our Justification As the slain Goat he was h 1 Pet. 3.18 put to death in the flesh as the scape Goat he was quickned by the Spirit The scape Goat although a poor creature in it self uncapable of sinne yet had all the sinnes of the people confessed over its head So Christ i 1 Cor. 5.2 who knew no sinne yet was made sinne for us that we might be made the righteousnesse of God in him He laid on him the iniquity of us all Isa 53.6 The Rabbies tell a story k K. Sheringham Joma p. 147. Isa 1.18 that when the scape goat was sent into the wilderness there was a scarlet thred tied to the Temple-gate which when the Goat arrived at the rocks in the wilderness immediately turned white and therein do allude to that place though your sins be as scarlet yet they shall be as white as snow Which I leave to their confirmation The scape Goat being laden with the sins of the people was carried from Gods presence in the Temple afar off into the wilderness So hath the Lord Jesus removed our sins afar off out of the sight of God and from his vindicative Justice carried them into the Land of forgetfulness it being for his sake who bore our sins that he hath promised to remember them no more As far as the East is from the West so far hath he removed our transgressions from us b Isa 43 25. Ps 103.25 Lastly In that the Scape-Goat went into the Wildernesse it might denote the influence of Christs death to bear the sinnes of the Gentiles who were out of the pale of the Church then and aliens at that time from the Covenant of Promise But now in Christ Jesus c Eph. 2.13 they who sometimes were afar off are made nigh by the blood of Christ After the work and service of the Scape-Goat was finished then the fat of the sin-offerings was laid and burnt upon the Altar Fatnesse signifies grossenesse and stupidity of spirit Make the heart of this people grosse or d Isa 6.10 fat and so it might signifie the consuming of great and grosse sins by the Sacrifice of Christ offered up for sinne Or rather as the fat is counted the choicest of the Sacrifice So it might denote the giving up to God as Christ did the primest chiefest choicest of our spirits in holy services Then we read that the Bullocks and Goats flesh with their skin and dung were all to be burnt without
215. p. 126. that it cures any corrupt and foul ulcers of the head by fume and the flux of sore eyes I cannot experimentally seal the truth of that assertion but of ardent spiritual prayers we are sure there is nothing so prevalent and available against spiritual distempers of both head and heart as breathings of a holy soul towards heaven in prayer Hannah after she had prayed at the Tabernacle 1 Sam. 1.18 Psal 116.4 was no more sad it cured her and so hath it stopt the tears of many a Saint After David had called upon the name of the Lord he findes that rich return of the deliverance of his soul from death his eyes from tears Ver. 8. and his feet from falling The mounting up of these fragrant vapours towards heaven did signifie with what winged speed with what towering meditations our souls should soar towards his holy habitation They must be Preces alatae winged prayers intimated by the ascent of the vapours they must be broken hearted hinted by the contusion of the gum before it be fired they must be fragrant sweetly sented of love and they must be inflamed full of ardor zeal and fervency of spirit and yet all will be of no value God will smell no savour of rest in them unless the great Angel of the Covenant perfume them in his golden censer Rev. 8.3 He is the Priest that intercedes for us and mixeth of the precious odours of his intercessions Ours at the best are but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare Frankincense and that mixt with many sticks and straws as the impure sort of that is but Christs is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compounded incense for the Golden Altar which the Priest alone was to offer the former every man brought with his Meat-offering The Saints have but vials Rev. 5.8 poor small vessels stinted measures though golden yet but little but Christ comes with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may adde or give it to their prayers and with them to make them acceptable The holiest motions the most gracious requests of Saints are not pure without his incense which he addes as a free gift to render over his merit and holiness to them that Gods Majestie may take delight in them through his beloved Son with whom he is well pleased Joh. 11.42 and whose requests he heareth alway Thus we see the holy Scripture is pleased to shadow forth the spiritual Solemnities of the Gospel by the ancient Ceremonies of the Law But hence it doth no ways follow that Jewish Rites must be introduced into the management of New-Testament Worship as the Pontificians do thereby loading the Church and imposing a yoke of insupportable ceremonies derived from Jewish presidents and mixed with their own carnal inventions who by their multiplied traditions do even make void the Commandments of God and particularly in this of Incense Molin de altar p. 96 97. which they have introduced into the Church that ought not to be used by Christians But this the Holy Ghost hath foretold us should be the merchandize of Rome in her pompous and garish ornaments to amaze the mindes of the vulgar and thereby take off the hearts from spiritual service by their gold silver precious stones and pearls fine linnen purple silk and scarlet and all Thyine wood vessels of ivory and of most precious wood Rev. 18.13 Cinnamon odours oyntments and Frankincense c. whereas now God seeketh such to worship him Joh. 4.23 24 that shall wait upon him in Spirit and Truth To conclude The last thing which did accompany Sacrifice was Musick both Instrumental and Vocal In the day of your gladness in your solemn days and in the beginnings of your moneths Num. 10.10 ye shall Blow saith God with Trumpets over your Burnt-offerings and over the sacrifices of your Peace-offerings Blow the Trumpet in Zion c. Call the solemn Assembly Joel 2.15 2 Chro. 29.27 Accordingly in the days of Hezekiah when the Burnt-offering began the Song of the Lord began also with the Trumpets and with the Instruments ordained by David King of Israel It is recorded that the Levites sang their Songs on the steps arising up to the great East-gate of the Priests Court and therefore are they called Songs of Degrees to intimate that in our ascent to Duties our hearts should be prepared for Thanksgiving and Praise O enter into his gates with thanksgiving and into his Courts with praise Psal 100.4 On the Sabbath day they sang in the morning at the sacrifice of a Lamb which was added for that day above the ordinary the Song of Moses in Deut. 32. D. Lightf Temple serv p. 61. and in the evening the Song of Moses in Exod. 15. and finish'd them in six Sabbaths and then began again Wherefore the New Testament Saints are said to sing the song of Moses and of the Lamb in the time of their eternal Sabbath and rest from all their labours The Papists have together with many other Jewish Ceremonies introduced this also into the Church enjoyning the use of Instrumental Musick in Divine Service A thing no where commanded in the New Testament and not practised in the Primitive time Nay Clemens Alexandrinus in his days rejected it Clem. Alex. Paedagog l. 2. c. 4. p. 121. Edit Lugd. Bat. 1616. and spiritualizes the ancient Musick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Praise him with the Psaltery for the Tongue is the Psaltery of the Lord and praise him with the Harp by the Harp we are to understand the Mouth which is plaid upon with the Bowe of the Spirit In a Book likewise ascribed to Justin Martyr Just Martyr Quaest Resp ad Orthodox 107. p. 308. Commeli 1593. though justly suspected not to be his yet is it ancient in the answer to one question about Church Musick the reply is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of such Instruments is taken away from songs in Churches and of all others fit rather for children or foolish people and there remains only bare singing Very excellent are the expressions of another most famous Worthy of the Church of Christ on Psal 150. Chrysostom in Psal 150. To. 1. p. 909. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As therefore the Jews did praise the Lord with all Instruments so we are in like manner commanded to glorifie God with all our Members by the Eye by the Tongue by the Ear and by the Hand c. The Eye praiseth him when it looks not upon lascivious objects the Tongue when it sings the Ear when it entertains no filthy songs nor accusations against our neighbour the minde or soul when it muses not upon deceits but brings forth love the Feet when they run not to wickedness but to the dispensation of good works and the hands when they are not stretched out to rapine covetousness and fighting but
being attested by grave and sober Authors that lived not far from the times wherein it was acted One having declared briefly the sum of the story Chrys ser 2. contr Jud p. 334. vol. 6. edit Savil. goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now says he if you come to Jerusalem you will see the foundations naked and bare and if you ask the reason you shall hear none but this story and of this matter we are all witnesses A.C. vulg 363. for these things hapned in our own age not very long since But Julian that great and subtile enemy of the Christians presently upon this went on his expedition against the Persians and there felt the direful weight of Gods judgements upon him for those and other his enormous crimes acted against the Truth Happy were it for the Jews could they but discern the strong and marvellous actings of Providence against them when designing the re edification of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 337. ibid. saith the former Author in his third Oration against them For once twice and thrice under Hadrian Constantine and Julian they attempted it but were beaten off the two former times by the Roman Souldiers the last time by fire flashing from the foundations They have formerly talked of a third Temple under the Messiah Their discourses are accomplished at this day but in a spiritual way which they poor souls cannot yet discern while the vail of Moses is upon their hearts 'T is the Temple of the Church wherein Christ delights to walk Let us who upon their casting away were reconciled to God Pray for their resurrection from the dead that so the blindeness which is hapned unto Israel Rom. 11.15 Vers 25 until the fulness of the Gentiles be come in may be visited with the Day-spring from on high that even to them the Deliverer may come out of Zion Vers 26. Hos 3.4 5. to turn away ungodliness from Jacob that they who have continued many days without a King and without a Prince and without Sacrifice c. may seek the Lord their God and David their King and fear the Lord and his goodness in the latter days Rev. 21.1 That so both Jew and Gentile having one Shepherd and one fold may worship him in the New Jerusalem that cometh down from above 3 Pet. 3.13 wherein dwelleth righteousness when the New Heavens and the New Earth shall be manifest where there is no Temple to be seen Rev. 21 22. For the Lord Almighty and the Lamb are the Temple of it Aristot Rhet. l. 1. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The Index An Alphabetical Index of the chief Matters handled in the foregoing Treatise A. AAron's Rod. 61 What it noted 264 c. Accursed are dedicated things 108 Adamant a precious Stone in the Breast-plate 302 Adarconim what Coine 2 4 Aethiophians of Africa mistaken for those of Arabia 154 241 Agate a precious Stone in the Breast-plate 303 Alkermâ—s of what made 294 Almond Rod what 265 Almug-Trees 52 Altar its name whence 282 Altar of Brasse 70 What it noted 281 Altar of incense 62. 64 What it noted 273 Altar to the unknown God 247 America discovered of old 224 Amethyst a precious Stone in the Breast-plate 304 Ammoniack-Gumme 270 Angels noted by Cherubins 259 Their Communion with Saints 230 Annual Festivals 112 Apollo whence derived by Plutarch 251 Arabia famous for frankincense 271 Araunah's threshing flowre The place of the Temple 2. 15. 184 What it cost 3 Arke of the Covenant 59 Mysteries thereof 254 Removals from place to place 252 What wood it was made of 253 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus whence derived and what measure 109 Asuppim Gates where 52. 102 B. BAlsame 317 Bases of the 10 Lavers 79 Bath what quantity 109 c. Bdellium what 261 Beasts 4 in the Revelations 5. are Angels 258 259 Bells on the Robe of the Ephod 88 What they signified 293 Beryll a precious Stone in the Breast-plate 305 Birth of Christ in September 323 Bishops and Elders the same 289 Blew in the Ephod what 294 Blindness what Spiritually 286 Blood of the eating thereof 236 Bonnets of the Priests 88. 313 Book of the Law 259 Bowls of the Candlestick 277 Branch in Scripture for Christ 264 Branches of the Golden Candlestick 277 Brazen Pillars 68 Scaffold 71 Sea 73. 74 What it denoted 283 Bread on the Golden Tables 275 Breast-plate of Judgement 89 Imitated by Heathens 310 What it denoted 299 The Stones in it 307 Breeches of the Priests 88 What they noted 289. 294 Bullocks offered 114 Burial in Churches when came up 246 Burying places of old without the Walls of Cities 245 Burning of Sacrifices what it noted 114 Burnt-offerings 114 Spiritualized 336 338 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 284 C. CAkes 1â— on the Golden-Table 276 Cakes Oyled for the meat offerings 123 Calamus Aromaticus an ingredient of the Oyntment 317 Candlesticks of Gold 66 Their fashion 278 What they noted 277. 279 Carbuncle a precious Stone in the Breast-late 301 Cassia-lignea in the Oyntment 317 Causey to the King's House 52 Cedar its excellency 218 Of what Use 173 Lepers purified with it 121 Censer of Gold 61. 63. 269 Ceremonies of Old were Types of Gospel-things 176 Chambers annext to the Temple 30 In the Courts 57 what they note 242 Chemosh the God of Ammon whence 152 Cherubins two upon and two near the mercy-seat 60 What they noted 257 Of what shape 256 On the inside walls of the Temple 58 What they signified 229 Chief-Priests 91 Christ mediates like a Prince 314 1 Chron. 6.10 opened 146 Cinnamon an ingredient of the Oyntment 317 Cities of the Priests and Levites 128 Their Fashion 130 Cloven tongues sitting on the Apostles 187 Coats for the Priests 88 What they signified 290 Colour varied by light 310 Compasse of the outward Court 45 Corner-Stone Christ 195. 201 Covers of Gold for the Incense-Cup 274 For the Shew-bread 274 Courses 24 of Priests 92 Of Singers c. 98 Courts of the Temple 35 c. What they signified 238 Crassus his going into the Temple boded his ruine 248 Crook-backt perverse 287 Crown of Gold on the High-Priests head 90. 313 What it signified 314 Of the King of Amalek what it weighed 5 Cubical form of the Oracle what 232 Cubit of what Length 16 Cymbals Instruments of musick in the Temple 96 D. DAvids gifts and preparations for the Temple 3 Daylie service 111 Spirituaâ—ized 320 Dedicated gifts to the Temple 3 Dedication-Solemnity 136 Destruction of the Temple 364 Diamond a precious Stone in the Breast-plate 302 Dishes of Gold for the Shew-bread 274 Doors of the Oracle what it noted 233 Of the Sanctuary 22 What it signified 315 Dove what it noted 325 Drams Hebrew Coines how much 2 Drink-offerings 126 What they noted 341 Dwarf what spiritually 287 Dyal of Ahaz 160 E. EArth's roundnesse hinted in