As we read that all the stones of the Temple were wrought with Iron tools by the Art of Masonry before they were brought and laid in order and coemented together in the walls of that sacred House In like manner the stones of the spiritual building are hewn and squared by the Preaching of the Law which as the Apostle tells us is a (a) Gal. 3.24 School-master unto Christ to fit and prepare us for the heavenly (b) 2 King 22.14 Colledge at the Temple If we shall accept it for a Type of heaven as sometimes it is then may we learn that as the Stones and Timber were compleatly fitted to fall into their several places without noise of Tools and Instruments even so in this life doth the Gospel-Ministery fit and prepare the Saints for that Celestial place (c) Rev. 21.4 where sorrow and crying shall be heard no more If we shall understand by the Temple the worship of the Gospel as Scripture doth frequently insinuate this preparative work for the Temple-buildings may possibly shadow forth and allude to the Spirit of Bondage preceding the spirit of Adoption For our blessed Saviour hath sent forth not only hewers with rough garments like John Baptist Elijah to prepare but some workmen of the temper and strain of Barnabas also like so many sons of consolation to strengthen and joyn the stones together in the spiritual building with the coement of Faith Love and Joy So that as the word of God is compared to an hammer by the Prophet (d) Ier. 23.29 Jeremy to break in pieces rugged hearts So likewise we find workmen at a gentle peaceable and quiet businesse laying Judgment to the (e) Isai 28.17 line and righteousnesse to the Plummet that the stones of the Temple may be said in an erect in an even and regular forme since we hear of the (f) Psal 19.4 line of the Apostles doctrine which is gone out through the whole World Fourthly As King Solomon did solemnly appoint in a set frame and orderly method the 24 courses of the Priests for their several services together with the duties of the Levites in their various Charge for a most noble end even to praise God and to Minister before the Priests accordingly as the (g) 2 Chron. 8.14 work of every day required instituting likewise the Porters according to their Courses to watch at every Gate so hath our blessed Lord and Saviour ordered by divine institution the several spiritual Ordinances in his Church According to which every Saint is appointed in his station to worship the Father in spirit and in truth seeing he is faithful in all his house beyond Moses the Law-giver of the antient Israelites Fifthly As King Solomon did in most stately and pompous manner performe the various rites of the dedication of this most famous and splendid Structure at Jerusalem Even so the blessed Lord of life and Saviour of the world ascending up on high (h) Psal 68.81 gave gifts unto men sending down his most holy spirit in the form (i) Act. 2.1 2 3. of Cloven tongues noting the variety of Languages wherewith they should be miraculously indued and the various Nations to which they should be sent as likewise under the shape repreentation of fire noting the fervency of zeal and the illumination of knowledge wherewith they should shine throughout the World at that time sitting upon the Apostles and Disciples assembled together in one place at Jerusalem By which plenary manifestation of the Spirit they were consecrated anointed and initiated into the several glorious Evangelical Offices to be then undertaken by them and discharged in the Primitive Church Sixthly and Lastly This glorious King conversed in this Stately and Famous House for many years together taking great delight in the Sacrifices and solemn worship of his God So doth the Lord Jesus the Pramer and builder of the spiritual Temple take wonderful solace in his Gospel-Church continually walking in the midst of his (k) Reu. 2.1 seven Golden Candlesticks Yet herein we must observe that though King Solomon declined in his latter dayes to shew that he was but a man although a most glorious and admirable Type of Jesus Christ Yet herein our blessed Lord as he did farre out-bid all other prefigurations of himself so also this personal Type of King Solomon in this particular that he never forsaketh the assemblies of his Saints but is alwayes (a) Mat. 18.20 in the midst of them For whom he once loveth (b) Ioh. 13.1 he loveth unto the end or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some expound it even to the death Nay continuing his love beyond the term and period of his meritorious passion he hath graciously promised to be (c) Mat. 28.20 with them alway even to the end of the World Hitherto let it suffice to have treated thus largely concerning the prefatory matters respecting the Time Place and Architect of the Temple Now I shall proceed to the main design in the 6 following Sections according to the method which I have before laid down not without most humble imploration of divine aid and assistance to be yeilded and afforded to me in the further prosecution of these abstruse and profound Mysteries craving moreover a gentle and favourable connivence and remission of my failings by all serene spirits who possibly may please to converse with these so rude and impolite discourses SECT I. Concerning the Mysteries af the Covered Temple and it s included Rooms AS to the management of this present Section I shall crave leave to treat in the first place of the Mystical significations of the Temple in general and afterward to descend to the most material particulars of the covered Building whereof it may be requisite to discourse more largely In general the holy Scriptures do frequently insinuate the Typification of three things by the Temple when taken in a more laxe and ample signification as for example Our blessed Lord himself personally considered Secondly the Church or body of Christ mystical And thirdly every Saint also in particular At least I hope it may be safely said that the sacred writings do in all these 3 respects frequently allude to the antient Temple of Solomon it being no unusual thing for the self same Type to hint at various Mysteries under the Gospel as may more amply and evidently appear out of the divine pages of Scripture by this ensuing discourse 1. Some would have the Temple in general to prefigure and Typifie the blessed body of our Lord and Saviour grounding their apprehension upon that famous place where our Lord speaking concerning the destruction of the Temple in three dayes is interpreted by the Evangelist John who was the beloved Disciple and lay in his bosome (d) Ioh. 2.19 21. to have meant it of his own body Upon which account Tertullian (e) Hieron in Script Ecclesiastic Edit Erasm Ludg. 1530. Tom. 1. p. 287. who lived under the
to the true figure of his face and the exact proportion of his limbs but also the bulk crassitude and dimensions of every member In such a manner doth the Gospel expresse the Lord Jesus to his beloved Church even like a picture drawn to the life like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or looking glasse like an Image perfectly suited and symmetrically correspondent to its lively prototype Insomuch that when the day break of the Gospel began to appear then did the ancient Jewish (i) Cant. 2.17 4 6. shadows flee away as the Spouse doth joyfully expresse it at the approach of her endeared Lord and Saviour While the Church of God was confined to families she walked in the light of the seven Starrs only I mean the 7 precepts commonly so called of Noah and now and then enjoyed some created Starrs of revealed promises concerning the Messiah But when increased to the dimensions of a Nation she was a little more illuminated with the Jewish Moons At length the glorious light of heaven the Lord our righteousnesse did arise with healing under his wings and shined over the walls of Bethlehem irradiating the people of Jewry who before sate in (a) Luke 1.79 Mat. 4.16 darknesse and the Gentiles a farre off that walked in the shadow of death Who now do with open face behold as in a (b) 2 Cor. 3.18 glasse the glory of the Lord and are become the (c) 2 Cor. 3.3 Epistle of Christ written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depicted by the spirit of the living God in the fleshy Tables of the heart Nay in a word they do bear or set forth in open view the very (d) 1 Cor. 15.49 image of the heavenly Adam The period of all the ancient Ceremonies being fixed by our Lord upon the Crosse when he said (e) joh 19.30 IT IS FINISHED They were intombed in his grave and the seal of the best (f) Act. 15.24 council that ever was impressed upon the stone which was laid on the mouth of the Sepulchre and afterwards confirmed by the (g) Tertullian Contr. Indaeos Tom. 1. Origen Cont. Cels Cantabr p. 261. Cyprian Contra Indaeos ad Quirin p. 29. Edit Bas 1530 c. ancient Fathers and all the Christian worthies of the Church in their several generations By these and many other testimonies the grounds of our former assertion may be evidently perceived viz. That Gospel truths were of old typified by the Jewish Ceremonies Concerning the divine meaning whereof I shall endeavour to inquire with all sobriety according to these succeeding Rules or Canons which contain the second thing proposed for our discourse by way of introduction to the main design The hints of some things therein contained I do thankfully acknowledge as insinuated by the learned Placeus in the fore-touched place The first rule then for the finding out the nature of Types or for the Examination of such as are generally supposed to be so is this That when Scripture it self doth expresly pronounce and consequently determine such a person or thing under the old Law to be a Type signe or shadow of some gospel-Gospel-truth Then are we safe and free from error and may proceed with comfort in our way towards the Temple having the unâ—rring conduct of the holy Spirit Secondly when any person or matter in the old Testament is accommodated to some spiritual subject in way of strong allusion by the pen-men of the new Testament then may we safely conclude especially if the allusion be frequent that there was something Typically designed in that thing by the spirit of God in the old Testament although the Scripture do not in so many terms or words set down that this of the Gospel is the antitype of the other in the Law Thirdly when there can be none or small satisfaction given in point of reason for the exhibition of or the narration had concerning such or such a piece under the old Testament but what may be more clearly evinced and deduced from the Mystical signification of its Typical nature in Relation to an Evangelical object which being once hinted the understanding of a sober inquirer begins to have bright satisfactory apprehensions concerning the intendment of such a relation and the truth laid up in it Then may such a thing strengthened with such good probability I hope without any necessity of a censure be construed under the nature and notion of a Type Fourthly when there proves some admirable Analogy or Proportion either Moral Historical Physical or Theological interceding betwixt two things deeply suspected by the generality of the Learned and Holy all along since the time of Christ to have a mutual relation of Typical concernment between them one whereof is mentioned in the old the other in the new Testament with some light glance toward that in the old I hope we may then also so it be with due moderation not fearing rigid asterisms in the margin give to such an ancient person or thing the name of a Type especially since grave and sober men in several ages have cast in their concurrent testimony into that interpretation Fifthly When there is some excellent attribute ascribed to a person or matter under the old Law which according to the meer history or bare letter of its relation cannot either natively or tropically find any clear conveniency or agreement with it but yet will most properly and pertinenly becoincident with some spiritual person or truth in the new Testament Psal 89.4 36. when it is explained and opened as for example The Throne of Solomon is promised to be eternal which did neither agree with Solomon personally nor his posterity they being cast out of the Royal seat above 2000 years ago So that it cannot be applied to Solomon but Typically as being a peaceable King for a great while but to Jesus Christ onely really of whose (a) Dan. 3.44 kingdome there shall be no end In this case there will be no need to write Type over the head of such a thing the matter is obvious and clear enough that we may without hesitation insert it among the rest of its kindred Sixthly and Lastly When the holy Sctipture doth plainly nominate some noble or sacred person of old or some grand material of the Tabernacle or Temple as Typically significant of divine persons or things under the new Testament we may then proceed to inquire into the particular actions of such persons especially such as were of publick concernment or into the various parcels and pieces inscriptions ornaments or other appendixes of such grand material whether or no there may not be found in them some consanguinity with the more large and sumptuous utensill and whether according to its degree and quality it may not bear an harmonious part in the consort of Typical musick or whether the blood-Royal of a Type may not runne in the Capillary veins of lesser implements as flowing out of the vena cava of the
after our Lords birth till its dissolution by the Roman armies There be others who considering that the Temple was fully finisht in the 3000th year of the World according to Bishop Ushers Calculation and other nice Chronologers being just a 1000d years before our Lords incarnation and precisely in the middle point of the World 's apprehended-duration viz. of 6000d years according to the received tradition of the sons of the House of Eliah mentioned by the same (e) Ibid. pag. 36. Author in the very words of the Jewish Talmud would out of these Rabbinicall flints extract some choise Mystical Oyl to supple the Wheels of their fancy As if so be a glorious external visible Church must needs from thence be evinced to continue upon the Earth 3000 years even just as many as the world had before continued without it and that this admirable beauty of the Church-militant commenced with the Temple 's compleat erection Besides as the Temple did continue though not without some fatal concussions for the space of a 1000d years So in like manner a glorious Evangelical Church thereby typified should endure also for a 1000d years space after the 6000 years of the world in general shall be consummated and ended when the rage and power of her enemies shall be extinct when the Saints of the most High shall Live and Reign with Christ a (f) Rev. 20.4 1000d years And all this must be accomplished say they before the 2d and most glorious coming of our Lord in the Clouds to passe sentence of condemnation upon the World of the ungodly and to put an Ultimate period to its duration Now forasmuch as the Temple suffered many hard things during its long continuance we must not think according to them that the Saints Reign shall have any sad Chasm of affliction seeing the Antitype must alwayes out-vye and excel its prefiguration in glory and excellency But for my part holding it sufficient to have recounted these things to be left or entertained at pleasure seeing there is no solid basis or foundation for these superstructures of fancy revealed in holy Scripture I had rather resolve the Mystery of the Time of the first fixed state of the Temple if there be any couched under it into the good pleasure of God whose Majesty if he had intended any such rare signification in the time of its building would have delivered the meaning thereof more clearly to us had it seemed good in his holy eyes What is secret belongs to the Lord but things revealed to us and our Children Wherefore I shall proceed to a more material inquiry concerning the place of its situation Concerning the place where the holy Temple was built IN this Section I mean not to tell long stories of Gods choosing the people of Israel above all Nations to serve Him or of Canaan above all Lands for his people to dwell in or of Jerusalem above all Cities to place his name there seeing the Lord loved the (a) Psal 87.2 gates of Zion more then all the habitations of Jacob. But shall rather descend immediately to treat of the holy mountain Moriah it self So frequently called in the holy Books the mountain of the House of the Lord wherein he hath promised to make unto all people (b) Isai 25.6 a feast of fat things a feast of Wines on the Lees of fat things full of marrow of Wines on the Lees well refined whereby no doubt the holy Prophet in the name of the Lord doth insinuate the mountain of Moriah to be a most sublime Type of the Gospel-Church exalted even to heaven by the means of grace and salvation when he assures us in so many words that all Nations should be feasted in that blessed mountain which of it self was not sufficient to entertain within its circuit no not the one only Nation of the Jews at a set banquet whereof more in succeding lines In reference to our present work the denomination of this mountain may yield us some light and information in this matter seeing the very name of it probably was imposed by God himself when he commanded Abraham to get him into the Land of (c) Gen. 22.2 Moriah whose manner in the imposition of names is to read a Lecture worthy the attention of Men and Angels As to the signification whereof there are various Conjectures offered by Learned men and many of them are summed up by an Eminent (d) Nic. Fuller Miscell l. 2. c. 12. Critique of our own Nation Some it seems derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrrh as if this tract of ground had bin antiently famous in bringing forth that curious rarity conceiting withall that the mountain of Myrrh mentioned in the Book of (e) Cant. 4.6 Canticles is to be interpreted and understood of this fragrant place Others would fetch it from the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mara which signified the Lord as if it noted out the Grand holinesse of that piece of ground as being by peculiar designation The Lords mountain Others deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fear hinting forth to us a place destinated to the fear of the Lord such as is exprest by his heavenly worshippers in their solemn attendance upon God according to the antient Mosaical injunctions Whereas in truth the most genuine derivation of the word seems rather to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see declaring it to be the Land of vision Wherefore some translate the former text in Genesis Vade in terram excelsam get thee to the high or hilly Country Aquila turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is perspicuous shining or illustrious Symmachus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Land of vision which is therefore interpreted illuminating and irradiating according as Learned (a) Edit Ludg. 1530. Vol. 3. p. 216. Jerom in his questions upon Genesis Others apprehend it to have bin so called from the Eminent conspicuousnesse of the place being by reason of its height seen by travellers at a very great distance from whence by such as stood upon it many rare and lovely prospects presented themselves to the covetous eyes of delighted spectators Whereby is shadowed the rare beauty and comelinesse of the Church the spouse of Christ when she is Enammelled with the (b) Ezek. 16.14 glory of her Lord and Husband and when presented to the view of others that passe by in so much that they have bin inamoured with her beauty and have turned in to her habitation to gain acquaintance with her or else in respect to the profound and deep Mysteries the delicious and pleasant prospects of mercy and grace which have bin presented to the view of such persons who have stood upon this holy mountain There be that apprehend it to have bin termed the Land of Vision from the apparition of that holy Angel who accoasted Abraham at the intended sacrifice of his onely son But the Learned man forecited
of Judaea no other Country affording it besides as many Authors write the Prince of Oyles or Unguents as the name imports should be left out in this choise composition Wherefore some have apprehended it to be concluded in the first words for that which we translate Principal Spices the Hebrew terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshamim Rosh Aromata capitis the spices of the head that is the chief and most eminent But because these words seem to be onely general terms comprehensive of the particulars presently enumerated therefore others have thought that the Balsame is couched under the name of free and pure Mirrhe However it be this is evident that the choisest ingredients for such a composition are commanded by God wherewith the Priests were to be anointed But as to the spiritual signification of this Unction we have the guidance of the Holy Spirit him self to direct us who in the New Testament doth frequently intimate that the participation of his Gifts and Graces is thereby shadowed forth to us The High Priest upon the account of this legal Unction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Lev. 8.3 5. and by the Seventy in the 3d verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 5th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus the anointed clearly hinting to us our Gospel-High-Priest the Lord Jesus Christ the true Messiah or Anointed of the Father with the (a) Ps 45.7 Oyl of gladnesse above his fellowes which place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly and expresly applied unto our Lord and Saviour in the (b) Heb. 1.9 Epistle to the Hebrews The glorious Antitype of David being (c) Psal 89.20 anointed King as well as Priest of his Church The same person the Apostle Peter asserts to have been (d) Act. 10.38 anointed with the Holy Ghost and with power Nay all the people of God who are (e) Rev. 1.6 Priests and Kings unto God are (f) 2 Cor. 1.21 anointed with the same Spirit The ancient Unction was external (g) Ps 133.2 upon the head of Aaron and ran down upon the beard and went down to the skirts of his Garments The Gospel Unction is internal which we (h) 1 Joh. 2.20 27. have received from the holy One and abideth in us the same anointing teacheth us all things and is truth Precious and excellent were the mixtures of that ancient Oyl What particular Gifts or Graces each might signify I leave to others being certain of this that (i) Isa 11.2 the Spirit of the Lord did rest upon Christ the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowâ—edge and of the fear of the Lord and it is of this His (k) Joh. 1.16 fulnesse that we have received even Grace for Grace This Unction was administred by measure to Aaron in a certain weight of sweets and a Hin of Oyl Olive Exod. 30.24 Joh. 3.34 but God gave not the Spirit by measure unto Christ But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 And when all the Graces of the Spirit do hold communion together in a Saint's duty as the several Ingredients of this Unction in one composition then are duties most fragrant With this Unction were all the Vessels of the Sanctuary to be anointed to signify to us that all religious exercises and Ordinances under the Gospel are no further useful and beneficial then as they are perfumed with the secret and most precious operation of the Holy Spirit through whom we are made partakers of Christ's holinesse and have (l) Eph. 2.18 accesse with holy boldnesse to the Throne of Grace The last thing in the consecration of Priests was Sacrificing whereof may be read at large in the 8th Chapter of Leviticus The blood of the Sacrifice being sprinkled upon them To note that the Office Calling and Execution of the service of Gospel-Ministers are all sanctified by the blood of Christ The Lord Jesus died to purchase a Gospel-Ministry his precious blood consecrates and sets them apart to that excellent function Oh how dreadful a sin is it for vile wretches to trample upon and scorn that Office which was dedicated by the blood of Christ who when ascended up on high * Ps 68.18 received Gifts for men He gave not onely †Eph. 4.8 12. Apostles Prophets and Evangelists but Pastors and Teachers also for the perfecting of Saints for the work of the Ministry for the edifying of the body of Christ For how long time Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The Gospel-Ministry anointed by God and consecrated by the blood of Christ and receiving gifts by the benefit of Christ's ascension is we hence learn to continue till all the Members of Christ's mystical body are gathered into one which work will not be compleatly finished till the end of the world For some Saints shall remain alive at the second coming of our Lord 1 Thes 4.15 c. when he himself shall descend from heaven with a shout with the voice of the Archangel and with the Trump of God c. Then those which are alive and remain shall be caught up together c. in the Clouds to meet the Lord in the aire and so shall they ever be with the Lord who had promised at his ascension to be with his Ministers alwayes Mat. 28.20 even unto the end of the World The High-Priest among the Jews was consecrated with blood he needed Sacrifice for his sins but our High-Priest is holy harmlesse undefiled Heb. 7.26 Ver. 24. separate from sinners and made higher then the heavens he continueth for ever and hath an unchangeable Priest-hood He was without sin and therefore the Sacrifice of himself whereby he was consecrated to all his glorious Offices was to make entrance for others into the holiest by his blood in a new and living way which he hath consecrated for us Heb. 10.20 Joh. 17.19 Heb. 10.14 For their sakes he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate and sanctify himself that they might be sanctified through the Truth For by one Offering hath he perfected for ever them that are sanctified On this excellent subject I might enlarge amply but considering there are yet several things behind in the two last Sections of this Chapter which refer somewhat to this point I shall speak but a word or two of the other Temple-Officers and come to the close of this 4th Section Having spoken thus much concerning the Priests Let me in brief hint at the rest and I shall conclude They were the Levites and Nethinims whereof at large in the former story of the Temple The Levites according to four distinct charges were divided into Singers Porters Judges and Treasurers Here some might expect possibly that I should
a little satisfied that the Learned and worthy Publishers of that splendid VVork have not declared it as their own determinate Judgement but nakedly proposed it as the conjecture of Villalpandus and Capellus and have themselves onely ordered some Plate-views to be contracted for the beautifying of their preliminary Tract leaving the assertion of the identity of that visionary Structure with Solomon's unto others I hope to make it evident in as brief a manner as possible befitting a Preface that there was never such a Temple extant as is described by Villalpandus the most learned and laborious Temple student that ever proceeded into publick light which he hath deduced from the profound and mysterious visions of the Prophet Ezekiel Not to speak at present to any other particulars The wall of the outward Court described by that Prophet will yield an invincible demonstration to this assertion Ezek. 42 16 17 18 19 20 45.2 For in his 42. and 45. Chapters he doth plainly declare that every side of the square walls of the outward Court did contain 500. Reeds in length which will produce in full sum 2000. and that compared with furlongs is co-extended with very near 31. of that measure as may appear evidently by the 49. page of this Treatise beneath But that the Temple should be near 31. furlongs in compass is very incongruous and not imaginable because the whole mount Moriah whereon the Temple was built fell vastly short of this compass in the whole circuit thereof there being spare ground left upon the mountain besides what was immured within sacred walls according to the general consent of Temple-Writers Nay that which amplifies the incongruity the Compass of the whole City it selfe was but 33. furlongs as in the forecited place of this following Treatise is undeniably proved out of Josephus a person no doubt sufficiently acquainted with Jerusalem So that consequently if the Temple wall should be 31 furlongs in circuit according to express measures mentioned in Ezekiels visions then there will remain but two furlongs for all the stately Palaces and private buildings in the City a thing apparent to every eye how much it declines from the path of truth Nay the very Map of Jerusalema given in by Villalpandus himself sufficiently convincing in this matter Wherefore Capellus being much perplexed with these measures laid down in the Prophet is over-liberal in his censure upon the sacred Text it selfe Pag. 15. Col. 2. ad Calcem and expresly affirms a corruption of the place Vitium omnino videtur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There seems evidently sayes he a fault and that we ought to read Cubits for Reeds But this strange dealing with and hard measure meted out to holy Scripture to make no less then four such gross faults in four Verses together I leave to the Judgement of others of what dangerous consequence this will prove for learned persons to exercise the acuteness of their fancies to torture and wrest the sacred Writings and to expel whole words to justifie a private perswasion of their own Wherefore being himselfe somewhat jealous it seems how such dealings would be resented by sober spirits at last he flyes to a spiritual meaning of the place that since the Temple limits in the Prophetical description do so wonderfully surpass the Circuit of the very Mountain it selfe surely it was to Typifie the Church of Christ being the Gospel-Temple whose great enlargement was signified by that vision which interpretation seems to be very solid and may be farther evidenced by the portions set out by the same Prophet for the City of Jerusalem for the Priests for the Prince and the whole Land in succeeding Chapters which do all exceedingly transcend the true Geographical limits of the City Ezek 45.6 48. or the Holy Land or any of the other portions So that these visions which the blessed Prophet saw in the fourteenth year after the City was smitten Ezek. 40.1 and the Temple ruined cannot be laid as a firm ground and Basis for the erection of the true Figure of Solomons Temple For who can convincingly and demonstratively assert that the Prophet doth there describe the state of that first Temple in its pristine glory because some things therein mentioned do correspond to what is laid down in the Books of Kings and Chronicles Or else that it was the pattern of the second Temple because the Builders thereof in many particulars framing their structures according to the president of Solomons which some of the Ancients had seen possibly might fall in with some points of Ezekiels Seeing it appears obviously that it did disagree in the main dimensions if we compare the general delineation of the covered building mentioned in the Commission of Cyrus Ezra 6.3 with that of Solomons or the other in the Prophet Ezekiel Wherefore I fully close with his last apprehension as most kindly and genuine that it was a Typical Figure of the spiritual Church and no other in the main designe thereof Upon these accounts I have not taken this Prophetical vision as the ground-work of the following Treatise but have proceeded upon others hereafter suggested Possibly more light might have shined in upon these descriptions had the Work of Eusebius been preserved to our dayes whereof Jerome in the Proem to his Tract of Hebrew places makes mention in these words Ipsius Hierusalem Templique in eâ cum brevissimâ expositione picturam Hieronym Tom 4. p. Edit 1520 c. That he had exhibited to publick view a Picture of Jerusalem it selfe and the Temple with a short explanation But he doth not acquaint us whether it were of the first or second Temple Neither is it much material though I suspect it to have been of the last seeing now it is past recovery And of such things that cannot be obtaind its vain to bewail the loss According to what helps are extant and have falne within the compass of my knowledge I have endeavoured to compose this Tract tendered with all humble submission to the Godly and Learned in the Church of Christ In any thing wherein I differ from others I have been exceeding tender and sparing of any the least reflection alwaies concealing the names of such as dissent from my perswasion as indeed it became me according to the Rules of Christian modesty Through the whole discourse I have endeavoured to follow the advice of one of the Tutors of Antoninus Not to be sollicitous about words Antoni de Seipso p. 9. Plut. Vit. vol. 2. p. 273 Hieron ad Rustic Tom 1. p. 44. they being but the shels of things having ever esteemed it with Plutarch to be the sign of a low sordid temper to contend about terms Sage is that passage of an ancient The Wine-press of Truth must not be filled with the leaves of words but the Grapes of substantial matter Wherefore I shall entreat of thee Courteous Reader that thou wouldst
〈◊〉 〈◊〉 〈◊〉 Josephus onely expresses the force of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which any moderate Hebrician knows to be used in Scripture sometimes when the figure of a building is quadrangular as I shall shew below cap. 5. As when he speaks of the thirty side-chambers that were built by Solomon about the Temple he uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 239. G. This Wall then thus compassing the Covered Temple Ribera pag. 45. was but three Cubits high as Josephus relates for this end says one that the people might look over and behold the Priests and their Sacrifices For according to the common acception of a Cubit it answers well near to a yard and ½ of our measure giving admission to the eyes of ordinary cized men Secondly in this Story of Josephus you may observe an outward Court compassing the inward which is cleared by this passage that it had Gates opening to the four Winds of Heaven Whereas if this outward Court stood onely ab anteriori parte just before the inward Court toward the East then it had not any Gate properly belonging to it opening to the West for that Gate on the West of the Outward Court fancied to be of this anterior situation was the famous East-gate of the Priests Court and properly belonged to the inner-Court Whence it will follow that the exteriour Court according to this their conjectured Situation will have no West-gate at all But to let this pass at present the quantity and measure of the West-Wall of the outward Court together with the situation of its gates puts all out of controversie For by what hath past and shall be cited you may perceive that each side of this outward four-square Court was a Furlong at least in length Thirdly It 's famously known that the outward Court or exterius Fanum as Gelenius renders those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had those rare Cloisters built by King Solomon which seemes in some measure manifest by Scripture it self Because we find in the second Temple John 10.23 Act. 3.11 5.12 that our Lord and Saviour conversed with his Apostles and they with the People in Solomon's Porch Which though ruined by the Chaldeans was yet afterward upon Solomon's own foundations of 400 Cubits deep that were not by them destroyed as shall be spoken to in succeeding pages re-edified and did bear his name Now these holy Persons being not Priests could not by the Law be admitted into the inner Court Wherefore it rests upon the proof of that assumption that Solomon's Porches built on such rare and stupendious foundations were on the East side of the outward Court in those ancient daies I say it followes that there was such an exterior Court extant in those times thus porched by that magnificent King whose example for the form and the expresse tract of Walls and Porches was generally imitated by the Architects of the second Temple as I have often mentioned according to the sense of grave and serious Authors not without good probability of truth Now this assertion of Solomon's Porches being built in the outward Court is expresly recorded for truth by Josephus himself in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Antiq lib. 20. cap. 8. pag. 699. G. c. or thus in English The People perswaded the King that is Herod to repair the Eastern Porch now this Porch was in the outward Court and was built upon Walls raised up out of a deep Vally 400 Cubits of pure white foursquare stones The length of each stone was 20 Cubits the height six the work of King Solomon who at first built the whole Temple Here you see his mind fully as to those admirable foundations concerning which Apparat. part 1. lib. 2. cap. 8. the learned Villalpandus hath spent a whole Chapter labouring to prove that Solomon's building of Millo mentioned in the Book of Kings is to be interpreted of this stately Pile which he raised out of the Vally after he had finished his own house of Lebanon and the Queen's so that he is clear in the point that all the immense Substructions or Foundations round about the precipitious Verge of the Mountain being the compasse of the outward Court were built by King Solomon with severall Gates and a Wall but with Porches at first only on the East side which he proves more at large Explanat in Ezek. cap. 40. Tom. 2. Part. 2. lib. 2. Isagog cap. 18. There yet rests an other place of Josephus to be urged Joseph Antiq lib. 15. cap. 14. pag. 543. G. when treating of what Solomon performed veâ—y expresly and with great diligence in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Brow of the Hill was rocky and steep gently arising from towards the East side of the City up to the highest top This Brow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rocky Verge of the Hill Solomon our King by the direction of God first of all walled up to the top with mighty workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the top of the Verge of the Mountain He built also beneath beginning under the foot of the Hill which is compassed with a deep Vally toward the South On the inside of the Wall from top to bottom the stones were fastned to the rockes with Lead so that it was wonderfull to behold the vastness and heâ—ghth of this foursquare structure As to the greatness of the stones it was openly conspicuous to view But inwardly their Joynts were fastned one to another with iron unmoveable against all the injuries of time Having wrought up this foundation thus fastned together to the top of the Hill and fill'd up the hollow places between the upright Wall and the declivity of the Hill he made the Plot of ground eeven and smooth to appearance on the top of the Hill Now all this did contain in compasse round about full four Furlongs each Angle containing in length one furlong that is each side from Angle to Angle where by the way take notice that Josephus expounds himself what he meant by those words before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not circular but quadrangular as we before expounded him But within this even just upon the top another stone Wall did compasse the Hill about upon whose Eastern Ridge there was built a double Porch equall in length to the Wall that is a Furlong the middle whereof lookt toward the Doores of the Temple Thus far Josephus After which words concerning the buildings of Solomon he tells you what other Kings and particularly what Herod performed Though I must here confesse the Latine Translation doth not fairly represent it for Solomon's yet if we observe the Greek words narrowly the Antithesis will inferr it For speaking of that glorious King he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He built above round about the summity or top and adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But beneath he built a farr more admirable work which he prosecutes
Columns before recited So that in the frame of this brave Work there were two Bases and two Borders each higher and less then the inferiour At the Top of the higher most of these two Borders was the mouth or very near the mouth of the Laver which in its body or inward capacity from the Top of this supream Border descended a Cubit and half and at its Fundus or Bottom probably rested upon the great Base it self But how high it ascended above the Border is not so easie in an exact manner to determine which we shall leave to another opportunity and descend to the 11th and last Section of this Discourse 11 The Laver it self Ver. 38. ¶ 11. In the last place the Laver or Cauldron it self now craves to be fixed and setled within this upper Border of Brass last described while the Fundus or Bottom of the Vessel rested upon the great massy Base underneath within the inferior Border that we have so often mentioned to have been raised in with Columnets of Brass Now this Vessel containing the Water for use â—â—ording to the degrees of its ascending height did gradually amplifie and expatiate its internal capacity as may probably be conjectured by comparing the Diameter of the Upper Base at half a Cubits height which was recited before to have been a Cubit and half over with the measure of its Top or Mouth which our English Translation seems to intimate to have been of four Cubits Dimension The words of the Text in the Hebrew run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate in this manner Quatuor in cubito concha una each Laver was four in a Cubit Junius thus Quaternûm cubitorum er at labrum unum quodque every Laver was of four Cubits Which expression doth not clearly define the Figure of each Laver at the mouth thereof to have been circular and so according to somes apprehensions to have been co-extended with a Line of four Cubits length in the circum-ambient compass at the Mouth or Lip thereof which was repandous or turning down like the White Lilly Neither can it be manifestly evinced from the words of the Text or the supporting Borders about it to have been four-square at the Top and consequently that the meaning of the Text should be as if each side of the square Figure at Top should contain one Cubit in length and four together in all the four imagined square sides For there be some Geometrical Reasons which might be suggested arising from the Description of its inward capacity or content of fourty Bathes united together with the fore-mentioned measure of four Cubits in this present Verse we are now upon being supposed generally to have been the Dimensions of this Vessel at its summity or highest top or brink where the bending of its Lip began to incline downward and not to admit of any further filling without running over such Reasons I say do much incline me to believe that the Form of this Vessel was rather round in the whole body of it then any where square at all Moreover I am sometimes moved to think that its roundness at the bottom did increase upward though moderately yet by continual proportion in its Diameter till it arose up to its uttermost brim being in general as far as I have yet learned but an Icon of the Sea of Brass in a lesser Form which we have formerly mentioned Though I must needs confess that I perceive by the Writings of some sober persons and such as are inquisitive in this particular that the usual apprehension concerning the Figure of this Vessel is this that it should be round every where but belly out in a greater largeness about the middle and then indent again about the neck and above that expiate into its repandous or turn-down Aethiopian Lip something like the Figure exhibited in the present Scheme prefixed to this Discourse which doth indifferently well accord with the largeness of the inferiour upright Border of Brass before described for the entertainment of the capacity of its belly the neck of the Vessel being contracted by the inward Circular Verge of the Upper-Base and the great turning Mouth supported by and over-laid upon the Upper-Border of a Cubits heigth before described So that hence it seems that the large belly of the Vessel should prove somewhat less then half a Cubit in height because it was included within the first Border and its Columnes so often mentioned and that part which for distinctions sake we call the Neck was a Cubit higher and lastly that the reverting Lip was of such a height and breadth as the infused quantity of fourty Bathes mentioned in the Scripture will permit which will appear preciser upon a more exact examination then can at present be insisted upon We have therefore at this time according to the most generally-received Opinion pitched upon this Conchous Form if we may presume without distaste so to tearm it as most generally agreeing with the Descriptions of both Ancient and Modern Authors leaving the more full demonstration of the truth thereof to another and more proper opportunity if the Lord see good Seeing this Treatise is written in our own Language and designs not such precise and accurate determination of these particulars which I would most gladly see performed by a Learned Pen and should acknowledge my self greatly beholding for a Supersedeas in these points hoping that this my slender Essay may so far prevail as to invigorate the Genius of some nobly-disposed person who might with ingenuous Candor and more elevated Abilities hold forth to the World the exact Historical Descriptions of Scriptural Things and Persons in a more compleat and learned Method Till which much-long'd for time I shall beg a courteous interpretation of my poor unworthy Travels in these Curiosities Wherein I humbly conceive it would prove very impertinent at present to interlard this Discourse with any farther tedious Disquisition about the Form or outward Figure of this Vessel now in our hands reserving its amplification to another Season and Treatise about Measures if the Lord permit the use of this Temporal Life and convenient Providences to finish some Thoughts upon these Subjects which I should very willingly resign into the hands of persons of greater Ability and Leisure rejoycing to see my self prevented by such a Tract that might bring forth something to the World de novo and might tend to the satisfaction of diligent Inquirers and to the improvement of the Common-Wealth of Learning Let it suffice then at present that the inward capacity of every Laver is distinctly expressed to have contained fourty Bathes of liquid matter and that every one of them had a distinct Basis of its own whereon it was fixed and placed in its proper order The Situation of these so famous Utensils consisting mainly of those two parts the Base and its Laver or that great massie piece of Brass of a four-square Form resting upon Wheels and Under-Setters and bearing
Jer. 17.6 seeth not when good cometh whereas the whole World hath been long since moistned with the dewes of Zion Many Sons and Daughters from the East and West do now lye down in the bosome of Abraham while the (i) Mat. 8.12 Children of the Kindome are shut out Those that of old cried The Temple of the Lord the Temple of the Lord may now water its ruines with their Tears perfume it with their sighes lament it with Elegies and dolefull Ditties to bring to remembrance the beautifull Palaces where once their Fathers worshipped leaving breaches in their own houses on purpose to commemorate its deplorable downfall whilest the true Temple of the Lord are (k) Jer. 7.4 5. these who thoroughly mend their waies and execute Judgment between a man and his Neighbour That ancient stately structure no doubt was a compendious Map of the then Terra Incognita or the unknown Land of the Gospell It was Heavens Geographicall Table of those Countries whose shores only did appear to them through a dark mist even the watrish Vapours arising up from the Brazen Sea or the fuliginous smoake towring up toward Heaven from the Brazen Altar But now the greatest part of the Continent the spacious Plains the flowry Meadows the Cedar Mountains the pearling streams the shady Vallyes the capacious Prospects the Eshcol Vineyard the Balsame Gardens of the Land of Canaan are discovered The Garden of a Cant. 6.11 Nuts is now found out whose pistachian shels of old were very beautifull being stained red with the blood of the Sacrifices but now tast sweeter then the choisest Hony that drops from the Comb of its own accord To which place we shall endeavour to lead our diligent Reader in the various walks of this present Chapter In the former parts of this Treatise we have insisted upon the Rind and Paring now we shall comfort him with the b Cant. 2.5 Apples themselves before we talkt of Flagons now we shall poure out the Wine before we viewed the Walls of an inclosed Garden now we shall breathe among the c Cant. 5.13 beds of Spices before we came to the mouth of a sealed fountain but now we may exhaust Cups fill'd to the brim with potable Gold the true Elixir the Nectar of the Wells of Salvation seeing the mistaken d Joh. 20.15 Gardiner proves the true Messiah leading his Children to the bauqâ—eting house of his divine love and inviting them with an affable voice and a cheerfull countenance e Cant. 5.1 Eat O friends drink yea drink abundantly O beloved This is the holy Mountain of Transfiguration wherein Moses Elias and Christ do feast together on the discourses of his divine f Luk. 9.31 passion while honest Peter would have plaid the Carpenter for his holy Master in erecting a Tabernacle for each of those transparent Glories to be vailed in from each other not considering that g Orig. Hom 6. in Lev. Edit Basil 1545. p. 145. one Tabernacle as well as one Mountain would have contented those radiant Persons seeing that the Law of Moses and the Prophets Oracles did all concenter and harmonize in that Grace and Truth which came by Jesus Christ Deep are these Waters of h Isa 8.6 Shiloah that move but softly towards a full discovery of the Ocean of Glory into which they unlade themselves Dark and profound are the Mysteries that lay behind the Temple-walls which possibly may shine forth more oriently and smile with a more lovely aspect in the Churches Horizon when the Seed of Abraham shall become the i Mat. 21.2 wise men of the East and shall more anxiously inquire for the k Rev. 22.16 bright Morning-star that shined over the Gates of Bethlehem who being better acquainted with the Letter of the Ceremony may then help us to expound that Gospell which of old was l Rom. 10.16 Gal. 3.8 Heb. 4.2 preached to them inshadowes For when they shall m 2 Cor. 3.16 turne to the Lord the Vail shall be taken away and their Recovery shall prove like a Resurrection or n Rom. 11.15 Life from the dead In the meane while we the least among the many thousands of Judah do crave leave to cast in the small Mites of our Substance into the Temple-Treasuries wishing every Mite were a Shekel every Shekel a Talent to augment the discoveries of these rare and profound Mysteries Untill the All-wise Majesty of Heaven be pleased to reveal more ample and illustrious manifestations of these hidden excellencies thereby destroying in this holy Mountain of his Temple the face of that o Isa 25.7 covering which is cast over all people and the Vail that is spread over all Nations For this purpose I humbly conceive it requisite in the first place to treat of Types in generall and the Nature of their prefiguration of the evangelicall Mysteries and afterward to proceed in a distinct and orderly Method to the examination of the particular Types laid up in the Temple together with its appendant Ordinances In reference to the Explication of Types in generall it 's convenient to follow the counsell of the great Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all diligently to search out the force of the word which if it hath in it any designed connotation of the thing whereon it is imposed may lend us some slender help in this particular The word it self is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Type being nothing else then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some metalline of earthy matter stampt or imprest upon wherein the Effigies or shape of the bottome of a stamping Instrument is exactly represented to the eye as an Image or a device that is formed or fashioned by the percussion and impression of a solid body Thus coyned pieces of money may properly be styled the Types of their several stamps which they exhibit and manifest upon their surface Thus the wounds of our dear Lord and Saviour are in the Greek called (a) Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Types of the nailes that were driven into his holy hands upon the Crosse Thus the footsteps of the hammer of the Word upon the hearts of the Romans who were obedient to the faith or if you please the figure or shape of the inside of the mould of Gospel-doctrine whereinto their hearts were put by the Apostles preaching is called (b) Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Type or forme of doctrine whereinto they were delivered and effigiated according to the minde of Christ According to this sense we may conceive of the Gospel under the notion of a stamp and of the Ceremonial Law as the Type or Effigies or Shape of that Gospel stamp impress't upon it by God Evangelical truths then are to be deemed as the Originals tanquam ideae as one speaks in mente Divina as the Idea's or preconceived formes in the divine understanding of God and most curiously exemplified in the Types of
Circumcising stone in cutting off the head of that uncircumcised Philistine who had defied the armies of the Living God The gates of hell and all the powers of darknesse were presently in an uproare and Junctis umbonibus with their united forces assailed him in a most cowardly manner even then while he was exercised under the frowns of heaven but he prevailed most victoriously and carried them all Captive being chained to his Chariot wheels to the Capitol of glory Even as Sampson of old laid the gates of Gaza (h) Judg. 16.3 on the Hill before Hebron So did our unconquerable Champion triumph openly over all Principalities and Powers laying their gates upon the top of mount Olivet the hill before Heaven in the day of his glorious Ascension unto the Father having fixed his immortal and never to be unhinged Trophies in the Jawes nay in the very Bowels of the kingdome of darknesse In so much that what was said of old concerning the stone that was brought from Scone Abby near St. Johnston's in Scotland by our warlike King Edw. I. and placed under the Coronation-Chaire in Edward the Confessors Chappel at Westminster may be more abundantly verified in this Prince of life being alluded to with some small variation Ni fallat fatum Christus quòcunque locatum Inveniet lapidem regnare tenetur ibidem If heavens decrees shall firmely stand The stone that 's laid by Gods right hand (i) Bethel Gen. 28.18 With fragrant Oyl shall be annointed And for a holy house appointed This King of glory being solemnly inaugurated into his Royal Office by his perfumed unction upon mount Zion must Reign in every place and territory throughout the World according to the Prophetick pen of Daniel interpreting the vision of the (k) Dan. 2.35 mystical stone which shall at length grew into a great mountain and fil'd the face of the whole Earth (l) In Lysandr We read in Plutarch of a stone reported to have fallen from heaven and therefore worshipt by the inhabitants of Cherronesus Nay by a more infallible pen it is related concerning (a) Act. 19.35 the Ephesians that they adored a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image which they credited to have bin dropt down from Jupiter In which and the like impositions of the old Serpent upon poor deluded mortals there may lye hid some A pish imitations of that divine truth of Christs coming down from heaven and represented in the sacred Scriptures by the Metaphorical expressions of a stone which we are now handling The Heathens and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) De Err. relig p. 284. cum Hyg 80. mentioned by Firmicus whether made of stone and uttering from those Statues or out of rocky Caves their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ambiguous and doubtful tortuous Oracles fearing lest they should mistake in the issues and events of their predictions and so lose the honour of assumed deities shall be dashed one upon another against the walls of divine fury The (c) Zeph. 2.11 Lord shall be terrible to them and famish all the Gods of the Earth providentially guiding the hand of a poor Graecian ignorant of the truths of God to write a Treatise (d) Plutarch p. 149. Tom. 2. Francof 1620. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to give an account of the defect of Oracles in his daies Wherein he shews that some infernal spirit from the Iland Paxae now Ericusa between Corcyra and Leucas in the Ionian Sea declared their silence to proceed from the death of Christ which is shadowed in the dark words of Heathenish canting Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Pan is dead reflecting upon Christ most truly as the great Bishop and Shepheard of souls Who when arisen from the grave lead Captivity Captive and stopt the mouths of deluding spirits in a great measure inverting the tripus of the Delphian cell upon the mouth of that rank and putrid den of the old Dragon But as to our blessed (e) Gen. 49.24 Shepheard this stone of Israel his Oracles are infallible the rock on which he sits is impenetrable as to the impression of any external violence In all ages hitherto it hath stood inviolable so shall it stand unmoveable against the force of the choisest Engines of the witâ—lest and refinedst Archimedes of Hell and triumph most gloriously against all opposition like (f) Psal 125.1 mount Zion which cannot be removed abiding for ever For the (g) Psal 16.8 Lord was on his right hand therefore this Holy one never saw Corruption Hence is it that the Saints of the most High who are built upon this sure and tried foundation shall find themselves fixed upon such a Rock that no ages can violate no soaking showres can cause to moulder no floods can dash upon with the least sensible impression although themselves by this their allision shall be broken into a thousand flashes no windes can shatter or so much as shake it having stood impregnable against all the impetuous forces that heaven in just and righteous indignation against imputed sin or earth in a foolish rage or Hell in a malicious fury hath ever yet mustered or brought into the field against it In so much that the holy Apostle in opposition to the quaking fits of mount Horeb and the frightful leapings of Sinai the †Bellon Observat twin-tops of that trembling mountain in the wildernesse of Paran in the day of Gods thundring out his fiery law from a midst the thick darknesse might safely inferre that we have (h) Heb. 12.28 received a kingdome which cannot be shaken which cannot be moved To conclude As this imperial stone hath undergone the full weight of Gods just and deserved wrath in respect to sinners whose burden our dear Lord was pleased to sustain on their behalf having also couragiously and triumphantly repulsed all the furious rage of spiritual wickednesses in high places so hath it likewise proved to have bin a tried stone in respect to the Saints of the most High who upon constant and experienced trial have found it to their great comfort and inexpressible joy to have bin a most solid foundation for their grieved and burdened souls to rest upon in their saddest distresses and perplexities This experience of it had good Jacob in that sad night saying it for a (a) Gen. 28.11 pillow the softest that ever he had being lined with choise promises for his troubled and musing head when he was hastning on in a journey towards Padan-Aram from the menacing browes of his angry brother Then was it that this holy man received the promise of the Messiah that should come from his loines when God told him in a dream that (b) Ver. 14. in his seed should all the families of the Earth be blessed When awakened in the morning he set up that stone (c) Ver. 18. for a Pillar and powred oyle upon it (d) Austin de Civ Dei l. 16. c. 38.
are under the same external and visible priviledges Furthermore allowing an analogy to what hath bin spoken The great outward Court wherein the Jewes worshipped might accordingly hold out to us the visible Professors themselves under the New Testament which draw nigh to God in those Ordinances which the Gospel-Ministers typified by the Priests do handle and mannage within in the inner Court There yet remaineth a Conjecture to be mentioned of that famous and learned Critick of our Nation Mr. Joseph Mede which I shall nakedly propose and resign up the censure unto men that are able or are so immodest as to reflect upon the memory of so deserving a person in the Church as to Revelation-Mysteries This candid and Reverend man having resembled the Temple to Christ thinks there was some Chronical Mystery involved in the Courts as to the State of the Church of Christ in various times under the Gospel and conceives that the Inner Court might denote the State of the Primitive times under Rome while it was Pagan and Heathenish while scorched and burnt in the fire of persecution by the cruel Emperors and their Officers As to which point the Altar in the Priests Court seemed to denote the frequent (h) Mede on the Revel part 2. pag. 3. Edit Lond. 1650. Sacrifices of the holy Martyrs whose Souls lying under the Altar do cry (i) Rev. 6.9 10. how long how long Lord holy and true dost thou not avenge our blood c. This Altar as the (k) Rev. 4.1 whole vision was seen in Heaven that is in the Church which is so called frequently whereas by Earth the wicked and ungodly of this World are meant in those mystical pages The second or outward Court he further conjectures to have been the shadow of the State of the Gospel under Rome Antichristian and Papall for the space of two and forty moneths In the mensuration of the Temple therefore we read of a Precept given to leave the outward Court unmeasured being a place resigned up to the Gentiles to tread underfoot during the time prementioned In a way of worship saith * Lightf Templ p. 6. one even as the treading of Gods Courts in the like sense is spoken of by the Prophet †Isa 1.12 Esay and therefore commanded not to be measured because of the numerous multitude of Worshippers under the Gospel which it could not in the least measure contain according to its ancient limits But to be trodden down saith the former in way of profane contempt idolatrous Worship and persecuting fury against sincere and pure professors of the Truth Suffice it hitherto to have mentioned some Conjectures about the Mysticall meaning of these Courts in this our view wherein I shall not immodestly presume to let loose the rains of fancy but with all humble submission to the sober and godly learned I apprehend the most genuine and least forced interpretation of their typical signification if there were any set Mystery couched in them as such capacious places to be briefly this That as the inward Court was made for the Priests therein to perform the rites and ceremonies of their ancient service into which there was no admission granted to the common people unless when they brought a Sacrifice and were to lay their hands on the head of their offering and to confess their sins over it so might it possibly denote and shadow forth a Gospel-Ministry which in the various functions of the persons engaged in that sacred Office should stand in a neerer capacity of service and approximation to God then any other calling or persons whatsoever Further as the outward Court contained within its prescript limits the ancient senes when drawing nigh to God beholding of the Priests in their services within and joyning with them in the solemnities of legal worship In like manner the faithful people of the new Testament the true inward spiritual (k) Rom. 2.29 Jewes are next unto the Ministry in publick and solemn Ordinances wherein they come nigh to God under the Gospel Now whereas formerly the Gentiles could not be admitted into the Court of Israel but were afar off without the walls of the outward Court Such might shadow forth the state of carnall persons under the Gospel or of formall professors who give their presence in some measure to Ordinances but as the bodies of them under the old Law stood at a great distance so the hearts of these formalists under the new Testament are (l) Isa 29.13 farre from God But since the outward wall of the great Court which kept the Gentiles in old time from intercommuning with the Jewes is broken down by the coming of Christ who did appear sayes holy Paul for this end (m) Eph. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve unloose or take away the middle wall of partition or that wall which stood betwixt the Jews and Gentiles of old Now all are brought into one Court into one body and fellowship and are become coheirs of the same common salvation To conclude It is observable that the great Court whereinto the twelve Tribes did enter of old was nothing considerable in its limits then in respect to what it was set out in its circuit by the Prophet Ezekiel whereof I have spoken before Chapt. 3. p. 49. nay in the Revelation of St. John as was newly noted it was left unmeasured by reason of its quantity and the great number of worshippers as some have thought The measures mentioned in the Prophecy of Ezekiel no doubt what ever the other may denote did signifie the great fulness of the Gentiles and that the compass of the Church in Gospel-dayes should be marvellously extended Wherefore we read in holy Scripture that (m) Eph. 2.14 Princes shall come out of Egypt and Aethiopia shall soon stretch out her hands unto God that is the Eastern Aethiopians of Asia as (n) Ps 68.31 Herodotus termes them or the Inhabitants of Arabia as a learned (o) Lib. 7. p. 408. Knight hath observed nay we read of the men of Rahab or leigh Rehoboth and Babel two Cities of the Assyrian Empire to be born in Zion The former (p) Rawleigh Hist part 1. c. 8. §. 10.3 4 5. Arias Montanus takes to be the same with Nineveh and called (q) Ps 87.4 Rehoboth for its vastness and amplitude Nay the Inhabitants of Philistia and Tyre even the Nations that are on the North side of the Holy Land as the Phoenicians of Tyre and Sidon on the West and South as the Philistims Aegyptians on the South-East and North-East the Cushites or Aethiopians of Arabia and Midian and the people of Assyria and Babylon nay all Nations shall come to the holy Mountain of the Church in the latter day Having brought so famous a throng of People from all quarters of the Earth within these Courts we shall leave them ar their pious devotions and consider the walls wherewith these spacious places were incompassed We
almost in every Chapter of the Epistle to the Hebrews His Unction and many of his rare endowments being there mentioned Cap. 1.9.2.17.3.1.4.14 15. 5.1 2 3 5 6 10.6.20.7.1 3 17 21 26 28.8.1 3 9.7 11 24 25.10.12 21.12.24 13.11 12. We shall then consider our blessed Lord as shadowed by the Type of the High-Priest in three things 1 His Election 2 His Rayments or Vestures and 3dly his Consecration 1. As to the Election or choice of the High-Priest and therein we are to look upon the Tribe out of which he was to be extracted and 2dly the Compleatness and comliness of his body wherewith he was to be qualified 1. As to the Tribe It s known that the Jewish High-Priest was alwayes taken from the Tribe of Levi of old the eldest of the Family was the High-Priest But Reuben had forfeited the right of primogeniture by going up to his Fathers Couch and therefore Jacob prophesied of him that he should not (a) Gen. 49.4 excell Simeon and Levi had bin Brethren in iniquity in the matter of slaying the Shechemites and lost their dignity and therefore great was Jacobs (b) Gen. 34.30 anger against them and sad his (c) Gen. 49.7 doom upon them But Levi recovered in some measure his priviledge when the people of that Tribe (d) Exo. 32.26 27 28. slew 3000 of their Brethren upon the account of their worshipping the Golden Calf while Moses was in the Mount with God For he (e) Deut. 33.9 said to his Father and Mother I have not known thee neither did he acknowledge his Brethren c. Therefore they shall teach Jacob thy Judgements and Israel thy Law they shall put incense before thee and whole burnt sacrifice upon thine Altar God was pleased to set them (f) Numb 3.12 13. Exod. 12.29.13.2 instead of the first-born of Israel whom God had hallowed to himself in the day when he smote all the first born in the Land of Egypt Christ the first-born of every Creature was our High-Priest Now out of the Tribe of Levi God appointed Aaron and his sonnes in a direct line to be High-Priests But you 'l say Our Lord came (h) Heb. 7.14 See Pareus in Mat. and Suidas In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edit Aurel. Allobr p. 1228. 1619. of Judah I answer with the Apostle This was to shew the change of the Priesthood and that our Lord was a royal High-Priest not after the Order of Aaron but of Melchizedeck the King of righteousness and Prince of Peace As for the story produced by Suidas concerning our Lord and Saviour that he was descended of the Tribes both of Judah and Levi they being sometimes mixed by Marriage into the High-Priests Family and what he further recites of his being actually admitted into the number of the 22 Priests in the room of one deceased at that time I shall leave as a futilous and idle story seeing Scripture in the preceding Prophesies all along mention him as coming of the royall House he being the (k) Rev. 5.5 Lion of the Tribe of Judah and springing out of the Root of David 2. To speak a little to the comliness and excellency of his body as to which because all the other Priests were to have the same compleat perfections therefore I shall conjoyn them both together To this purpose the Lord gives instruction unto Moses in the 21 Chapter of Levit. beginning at the 16th Verse and so forward Now because all these things which hapned to them as Types or Examples were (l) 1 Cor. 10 11. written for our admonition Give leave to resemble them to those rare endowments and perfections wherewith Christ the Evangelical High-Priest is fully accomplished and Gospel-Ministers should be qualified in a spiritual manner according to their degree and measure wherefore the spots and blemishes to be avoided in Priests are by Jerom compared to spiritual infirmities Precipitur Sacerdotibus c. ne truncis auribus laeso oculo simis naribus claudo pede cutis colore mutato quae omnia referuntur ad animae vitia Jerom. Fabiolae de vest Sacerd. Tom. 3. p. 58. It is injoyned concerning Priests that they should not be cropâ—eard blemisht in the eye flat-nos'd lame-footed or the skin discoloured all which are to be referred to the vices of the minde The first blemish mentioned is (m) Lev. 21.18 blindness with which if any person of the line of Aaron was afflicted he was not admitted to perform the Functions of a Priest As to this it is sufficiently known that ignorance is set forth in Scripture by blindness His Watchmen are (n) Isa 56.10 blind saith the Prophet Isay they are all ignorant Our Lord calls the Scribes and Pharisees (o) Mat. 23.16 blind Guides and the Apostle Paul sayes that the God of this World hath (p) 2 Cor. 4 4. blinded the eyes of unbelievers that the light of the truth should not shine upon them But of all it is the greatest shame for a Minister to be blind such a one God would have to be (q) Hos 4.6 rejected A second imperfection was lameness a very unseemly thing in a Priest who was to be a Guid to others in the wayes of God Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) Gal. 2.14 walk uprightly according to the truth of the Gospel They must teach with their feet as well as their mouths being (s) 1 Pet. 5.3 examples to the flock and above all others to (*) 1 Joh. 2.6 walk even as Christ the great High-Priest hath walked before them in the dayes of his flesh As the (t) Eccles 5.1 feet in Scripture sometime note the affections of the soul and sometimes the ordeâ—ing the conversation aright in both these respects they ought to make (u) Heb. 12 13. straight paths for their feet lest that which is lame be turned out of the way Another blemish is a (w) Levit. 21.18 flat nose whereof as well as of the rest †Dr. Gell. on the Pentateuch p. 315. a learned Authour hath lately treated who out of Gregory interprets it of folly imprudence and stupidity or dulness of spirit such as are called * Horat. Epod. 12. naris obesae one of a thick nose it being a note of hebetude and flatness of parts as Physiognomists have observed The God of nature hath placed this member over the mouth to be a censor of what things are taken into the body whether putrid or sweet and fit for aliment It fits between the eyes as a Judge of what is proper nourishment The eye may deem that good which when brought to this discerning faculty may prove offensive So should Ministers study for acuteness of judgement and to exercise their senses to judge betwixt good and evil and to discern the spirits An instructor of others out of the Law should have skill (x) Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove and make trial of and give
The Beryl for Zebulun the 10th 9. The Topaz for Simeon the 2d 10. The Chrysoprase or Agate for Asher the 8th son whereof before in the 8th precious stone of the Breast-plate 11. The Jacinch or Ligure for Gad the 7th according to Ierom as before recited 12. The Amethyst for Issachar the 9th So that the order in this last place stands thus at one view 12.5 4 3 11 1 6 10 2 8 7 9. All these do concern and relate to 12 Gates 12 Angels 12 Tribes 12 Foundations and 12 Apostles mentioned in the 12 and 14 verses of the same Chapter of holy John's Revelations But upon all this discourse of the various Situation of the names of the Tribes of Israel in several places of Scripture which we have collected together What may be observed seeing in above 20 places of holy page recited in the Margin there are but two that agree with one another in the orderly recitation Shall we think that these things have nothing of the contrivance of the Spirit of God in them and that nothing worth noting can be thence â—educed according to the various times wherein the alterations are made which might possibly respect either some eminent sins of those Tribes for which they were afterward in their enumeration set behind others in dignity or that some more eminent services for God and his worship and some notable opposition against the enemies of his truth might occasion the Spirit of God in the next dictates of Holy Writ to leave a memorial of such services upon such Tribes by stating their praecedencies accordingly But this Province I shall at present freely resigne to such as have more ability and are at better leisure to digest their observations upon this enquiry and content myself at present with this that we hence take notice that God is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no respecter of persons but as in every Nation so in every Tribe (a) Act. 10.35 He that feareth him and worketh righteousnesse is accepted of him From what hath bin spoken about these stones I would crave leave to adde a word or two for explanation of a dark place in the Prophet Ezekiel Where judgments are denounced against Tyre that Lady of the Nations When God there comes to reckon with her He recounts her mercies that her King had bin (b) Ezek. 28.13 in Eden the Garden of God and that every precious stone was his covering and then names many of them in order ××•×“× ×¤×˜×“×” ×™×”×œ×•× ×ª×¨×©×™×© ×©×•×”× ×™×©×¤×” ספיר × ×•×¤×š ברקת The Sardius Topaz Diamond Beryl The Onyx Iasper Sapphire Carbuncle and the Emerald which are all of them such as are mentioned to have had the names of the Tribes engraven in them and according to our explanation stood for Reuben Simeon Napthali Zebulun Ioseph Benjamin Dan Iudah and Levi. Here we have seven Principal Tribes mentioned under the names of those stones and of Napthali and Zebulun the borderers of Tyre Thou art the annointed Cherub that covereth saith the Prophet c. v. 14. Thou wast upon the holy monatain of God thou hast walkt up and down in the midst of the stones of fire That is thy habitation and dwelling hath been among the Tribes of Israel so often represented by precious stones which by reason of their radiant and refulgent beams are called Stones of fire It was his happinesse to have been so nigh in-habitation to Gods presence among his people in his worship and Ordinances but his misery was that he did not improve those glorious opportunities and advantages Hiram the King of Tyre assisted David and Solomon with Cedar and Firre from Lebanon and was upon the Mountain of God as may seeme probable from this place to view that stately structure which was prepared at Jerusalem for the sacred solemnities To speak a few words about the radiancy of Stones and the various colours which they represent taking our hint from the expression of Ezekiel terming them stones of fire Let us observe that common notion that colour is nothing but the various reflection of Light upon Bodies as Alhazen a great Master in Opticks hath fully noted (a) Alhazen Optic l. 1 c. 3. Color variatur pro lucis qualitate Colour is varied according to the quality of Light To this purpose speaks (b) Bartholinus de luce Animal c. 2. p. 5. Edit Lug. Bat. 1647. Bartholinus in his second Chapter concerning the light of Living Creatures spending a whole Section upon this point in hand Besides it is very manifest from the various cuttings of precious stones Of Crystal and Venice-glasse and the like which reflect the Light from one side to another and cause those pleasant varieties of Rain-bow-colours in them as Solinus of old hath observed speaking of Sex-angular Crystal quae (b) Bartholinus de luce Animal c. 2. p. 5. Edit Lug. Bat. 1647. radiis icta solis rutilo aeris repercussu coelestis arcus ex sese jacit spectem Which being illustrated with the Sun-beams yields the species or representation (c) Solinus cap. 36. p. 97. Edit praefat of the Rain-bow by the shining repercussions of Light (b) Bartholinus de luce Animal c. 2. p. 5. Edit Lug. Bat. 1647. In like manner of the cutting of Beryls by the Indians in a sexangular-form ut hebetem coloris lenitatem angulorum repercussu excitent ad vigorem cap. 55. To conclude 't is mentioned also by Boetius concerning the Beryl in these words (d) Boetius â— 2. c. 69. Sculpuntur Berylli pluribus angulis ut illorum repercussu vivaciores siant magisque fulgeant Beryls are oftentimes cut in many angles that by their repercussion of light they may prove more lively and shine more oriently The story of these Stones in the Breast-plate of the Jewish High-priest did dart such glorious and glittering Rayes throughout the world that the Priests of false gods did at length endeavour to imitate these excellent and radiant Ornaments For so doth (a) Aleander Tab. Heliac p. 13. Aleander in his Heliack Table declare out of Albricus that they pictured Apollo of old with a Crown of 12 precious stones and out of Matianus Capella applyes it to the Sun affixing 3 to each quarter of the year (b) Id. p. 67. Diodorus Siculus relates that the chief Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did carry about his neck an Image or Zodiack of precious stones hanging on a golden Chain which was called Truth As this of the High-Priest was called the Vrim and Thummim Light and Perfection whereof more anon The same story is amplified by (d) Diodor. Sic. l. 1. c. 75. p. 48. Edit H. Steph. Aelian var. Hist l. 14. c. 34. p. 288. Edit Argentorati 1647. Aelian who telling that the Judges among the Egyptians were the same with their Priests sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Priest wore an Image about his neck of the Sapphire stone which was called Truth Thus was the Vrim
by the infallible dictates of the Spirit of Grace who hath acquainted us that the antient Sacrifices did foreshew the grand and unspeakably glorious Offering of Christ For they all ceased at the Ascension of Christ which is the Argument of their being but Shadows that were to cease at the appearance of the Substance So doth the blessed Apostle Argue clearly in his Epistle to the Hebrews and out of him b Orig. p. 125. Homil. 3. in Levitic Origen and generally all both Antient and Modern that I have as yet had the Happinesse to peruse upon this Subject unlesse such as have drunk deep of the poysonous dregs of Socinianism All those carnal Ordinances for so the Apostle termes them were to continue only c Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the season of Reformation when their obscure conceptions should be cleared their crooked apprehensions rectified in the taking away of all those worldly and beggerly Elements in comparison with the Sacrifice of Christ who was the beginning of the new Heavens and the new Earth by the Substitution of a Gospel frame of spiritual Worship in the room of all those antient Ceremonies So that what was spoken by the Prophet Esay in the Name of God respecting the hypocrisie of the Jews in their worship may be now spoken positively of the very Worship it self since the Offering up of Christ to the Father a Isa 1.13 Bring no more vain Oblations Incense is an abomination to him the new Moons and Sabboths that is of the seventh day seventh year c. the calling of Assemblies he cannot away with it is iniquity even the solemn meeting Their New Moons and appointed Feasts his soul hateth they are a trouble to him he is weary to bear them This is the time even after the apparition of Christ in the flesh wherein God will cause to b Hos 2.11 cease all the Feast-dayes of Judaes her New Moons her Sabboths and all her Solemn Feasts When the c Dan. 9.26 Messiah shall be cut off not for himself the City shall be destroyed and the Sanctuary and he shall confirm the Covenant with many and shall d Vers 27. cause Sacrifice and Oblation to cease After the dissolution of the ancient Sanctuary when e Vers 25. Messiah the Prince shall build the walls of the New spiritual Jerusalem Then from the rising of the Sun even to the going down of the same the Name of God shall be great even among the Gentiles and in f Mal. 1.11 every place Incense shall be offered unto his Name and a pure Offering c. Then shall the people of God in the seven Asian Churches be made Kings and Priests by Christ unto God and his Father g Rev. 1.6 5.10 To whom be glory and dominion for ever and ever Now praier is not the more acceptable because within the Precincts and limits of a holy Temple But 't is the will of God that men pray h a 1 Tim. 2.8 every where lifting up holy hands without wrath and doubting God hath promised to gather i Isa 66.18 all Nations and Tongues to come and see his glory and they shall bring the Jews as an k Vers 20. Offering to the Lord even to to his holy mountain at Jerusalem l Isa 19.19 An Altar shall be erected to the Name of the Lord in the Land of Aegypt and the Lord of Hosts shall blesse saying m Vers 25. Blessed be Aegypt my people and Assyria the work of my hands and Israel mine Inheritance The Burnt-Offerings of a Isa 56.7 strangers shall be then accepted upon Gods Altar For his House shall be called a House of Prayer for all people The Gentiles shall come into the light of the Church and Kings to the brightness of her rising b Isa 60.3 6 7. The Dromedaries of Midian and Ephah all they from Shebah shall come and bringing Gold and Incense shall shew forth the praises of the Lord. All the Flocks of Kedar and the Rams of Nebajoh shall come up with acceptance on Gods Altar c Zeph. 3.10 His Suppliants shall draw nigh to him from beyond the Rivers of Ethiopia which place d Fulgent 2. lib. ad monimum p. 85. Bas 80. 1587. Fulgentius particularly expounds of spiritual Sacrifices e Zech. 14.16 17 21. All Nations and all the Families of the earth must go up from year to year to worship the King the Lord of Hosts and to keep the Feast of Tabernacles Every pot shall be holy and all that come to Sacrifice shall seeth therein Then shall the f Mal. 3.4 1. Offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old after the Messenger of the Covenant should be come into the Temple of his body when the Aaronical Priesthood g Hebr. 7.12 should be dissolved and a change made of the Law Jerusalem the holy City shall never be more a singular place to h Joh. 4.12 worship in Nor Jewish Feasts the Seasons for they shall i Gal. 4.9 10 c. be disannul'd Neither shall Sacrifice properly and strictly so called be ever any k Heb. 10 2 more offered to God as gratefull and acceptable For we c Heb. 13.10 have now an Altar to eat off which they have no right to who serve the Tabernacle The Priests of old offered up the souls of irrational creatures But now the case is altered saies m Pie Mirand Tom. 1. p. 54. Mirandula For Michael our Prince and Priest doth offer our rational souls to God His Majesty will not be so served now as in former times he expects we should now serve and worship him n Joh 4.23 in Spirit and Truth a Col. 2 17. In Spirit without Ceremonies and external typifying Ordinances In Truth without Shadows The Jews presented God carnal Sacrifices with spiritual significations annexed to them and couched under them We must give unto God spiritual services apart from the b Act. 15.10 unsupportable yoke of numerous Ceremonies c Rain against Hart. p 491 493. They are not to be endured in Gods worship They savour of a Jewish carnal childish spirit It 's commonly observable that those of a Popish strain and temper that are highly rigid and severely tenacious of multitudes of Ceremonies in Gods service either deduced from some among the Jews or others among the Heathens and blended together with some new inventions of their own innovation are usually remiss in holy and close walking with God and are the greatest persecutors of the Saints as we see at this day in the Popedome Paul d Gal. 1.13 14. when most zealous of the traditions of his Fathers then persecuted he the Church out of measure and wasted it It 's a manifest sign of mans departure from uprightness e Eccl. 7.29 when he seeks out many inventions This being then evident that after the coming of
burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon
Lib. 1. Cap. 2. A. Gellius that defamed all the sober persons in Greece and Italy on purpose to extol his own dull apprehensions but was seasonably reproved by Herodes Atticus out of Epictetus where let him behold and blush at his censure Mean while let us consider that those Types which have some countenance from Scripture it self for their divine assignation but are not fully cleared up out of those sacred pages and yet seem in their own natures to bear some resemblance to and hold some proportion with the thing signified Satis est saies (c) Metaph. 80. p. 755. Calovius si detur convenientia in qua ratio Typi salvetur It 's sufficient if there be such an agreement as whereby the formality of a Type may be preserved The Types of old were the shells the typified matter the sweet kernel within So that as the fashion of the kernel is within such is the external forme of the shell without and accordingly we find it to have bin so in Types The ancient Types are frequently compared to shadows The Typified things then are the bodies from whence these shadows were projected or cast So that the Type is hinted by this similitude to have bin far inferiour to the body or substance from whence it was derived and yet herein we may find some dark similitude and resemblance of that body whereof it was a shadow For look even as a shadow gives the shape of a body sometimes in equal proportion according to the position of the light by means of which the shadow represents the intercepting body So did the Types some of them admirably delineate and effigiate the shape of spirituall things Besides shadows which attend upon bodies shew forth their motions either progressive or retrograde the inclining of the whole or the flexure of any member according to the various postures of the body it self or else are increased and diminished according to the various height of the luminary In like manner seeing Christ our mediatour is the glorious substance of both Law and Gospel we may observe that in the Law his back was upon the Jews Moses being admitted to behold the (d) Exod. 33.23 back-parts of God only standing in the dark and opacous shadow of the Ceremonies whereas in the Gospel we stand before the (e) 2 Cor. 4.6 face of Christ the light of the knowledge of the glory of God shining upon him directly and from his face upon us by reflection we being now removed from behind Christ out of those ancient shadows Our blessed Lord the Sun of righteousnesse began to arise in the Protevangelium or that antient promise given forth to Adam in Paradise and daily rose higher and higher in more clear emanations of light upon the hearts of the Patriarchs in fuller promises of his coming till at last he ascended up to the Just meridian when he appeared incarnate upon the earth and accordingly as the times dreâ— nigher to his apparition in the world in humane flesh so the shadows began more and more to decrease and the apprehenâ—ions of his incarnation to be more fully cleared up to their understanding Even as the higher the natural Sun gets towards the appointed elevation in his noone time glory so do the shadows of all bodies decrease in their stature Moreover the nearer they are in their position to the illuminating body the more strongly and brightly are they irradiated according to that Theoreme of Vitellio Omne corpus umbrosum puncto luminoso propinquius illuminatur ab illo puncto fortius corpore plus distante Optic l. 2. Theor. 22. Furthermore in this resemblance of Types to shadows if we observe the situation of the grosse and dark body we find the shadows sometimes cast ab ante before and sometimes à parte posticâ behind when the body is fixed and the luminary moveable In like manner we may speak allusively of the Jews as of old standing in the shadow that was cast from behind the Lord of glory we likewise have some shadows but they are cast ab ante from before his face as he is moving forward in his Kingdom of grace such are the two Sacraments For we behold his face in some measure reflecting on the state of his incarnation though palely represented in the layer of baptisme and ruddily in the wine of His supper The glory of his Divinity and Mystical headship in heaven lends us a shadow of his meritorious work in the Sacramental representations of his sufferings by the Symbols of his body and blood For in these Gospel daies there doth rarely or never appear any (a) Placauâ— de Typ p. 8. shadow of the Lord Jesus without and apart from his Mystical body the Church Therefore is it that we read of blessed Paul (b) Phil. 3.13 forgetting those things that are behind in the ancient shadows and reaching forth to the things the deep things of the Gospel that were before him in grace and above him in heaven In all Types there is some obscurity even as the proper notion of shadows lies in the absence of light from the place obscured by the interposing and eclipsing body wherefore the greater diligence is to be given in examining the various parts of the shadow with the lines of incidence as they fall from the substance that intercepts the light Moreover it is not extraneous to our purpose to observe that one and the same body may give forth many shadows varying in their appearance according to the differing postures of its own parts or of the whole body in general at different times or else in respect to the various aspect of the Luminary in its different altitudes or as the raies may be more or lesse refracted by the copiousness or the tenuity of vapours In like manner there may be various Types of the same spiritual (c) Col. 2.17 substance which is Christ There may be several rounds in the Typical ladder by which we ascend up into the knowledg of our Lord in the Gospel-firmament which doth far transcend and surpasse all the ancient shadows of him in the Law Wherefore as in all similitudes there is some dissonancy or disagreement from the things which they shadow forth to excuse them from identity So here we shall find great disproportions and dissimilitudes wherein the Evangelical substance doth far out-bid the legal shadows That we may proceed then Methodically in the examination of these ancient shadows so far forth as concerns the Temple the proper subject of this Treatise It being not the designe of this work in hand to launch forth into the vast Ocean of all the Mosaical and old Testament Types I shall first prove from holy Scripture that the Legal Ceremonies were shadows of Evangelical truths and afterward treat in some measure about the method and manner of our enquiries into these deep Mysteries laying down some Canons or rules as the Basis or foundation of our progresse As to the first particular if
the several expressions of the holy Spirit be seriously weighed sober persons I hope will find just satisfaction To this purpose the Apostle to the (a) Hebr. 1.1 Hebrews acquaints us that in ancient times God was pleased to speak to the Fathers by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several parcels and after various manners delivering his minde in set portions unto the Church But in the Lord Jesus is made manifest and brought to light (b) Eph. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold or multiformous wisdome of God or to speak with reverence the opus Phrygionicum the embroydered needle-work of his wisdome In a word the opus (c) Spartian in Pescennio p. 215. Edit Lug. Bat. Musivum or that we may allude to Moses in his Types the Mosaick pictures and images of his glory For by Moses came the Law and that not onely in its morall but also in its Ceremoniall part whereas (d) Joh. 1.17 grace and truth came by Jesus Christ grace to supply our defects in respect to the Law Moral Truth in fulfilling and exhibiting the chief substance of the Ceremonial part in Himself We read in the holy Scriptures concerning Typical persons as well as things representing the state of the Evangelical Church to the ancient Fathers For in one place we may observe that Adam the head of all mankind in respect to the covenant of works is called by holy Paul (e) Rom. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of him who was to come In another place we read that the Children of Israel and Moses their Law-giver the Red Sea and the Cloud the baptizing of the Israelites unto Moses the Manna that rained from heaven and the rock gushing forth with water in the wildernesse (f) 1 Cor. 10.6 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were Types or Figures of us under the Gospel Again in another Epistle the Apostle having treated about various meats and drinks about the ancient Solemne feasts as New Moons and Jewish Sabbaths argues expresly their vanishing nature from their being but shadows of good things to come whereas (g) Col. 2.17 the body itself is of Christ Furthermore the Author to the Hebrews Paul most probably according to (h) 2 Pet. 3.15 Peter and the sense of the ancient Church in the time of (i) Homil. 9. in Exodus p. 96. Edit Basil 1545. Origen doth plainly assert that the Priests under the Mosaical Law did serve unto the (k) Hebr. 8.5 example and shadow of heavenly things Nay in that Epistle which might well be Styled a Commentary upon the Leviticall Ceremonies he doth almost in every Chapter give ample testimony to this point in hand yet I shall instance but in a few more as where he doth averre that the Tabernacle of Moses was a figure of more perfect and compleat services It was but (l) Heb. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable during for the present time whose moral and interpretation is to be taken out of the New testament We must plough with our spirituall Sampsons heifer or else we shall never expound the Riddle For they were but (m) Heb. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subindicationes dark patterns of heavenly things Nay the whole Law it self viz. Ceremonial contained in it (n) Heb. 10.1 a shadow of good things to come and not the very image of those things Hence it is that the ancient Ceremonies are termed (o) Heb. 7.18 19. weak and unprofitable making nothing perfect in another place (p) Gal. 4.3 Elements of this world or worldly Elements (q) Col. 2.8 and rudiments of the world as otherwhere the Sanctuary is termed (a) Heb. 9.1 worldly in opposition to its divine and spiritual antitypes otherwhere its Ceremonies are called weak and (b) Gal. 4.8 beggarly Elements by which a man cannot be enriched unto salvation In which sense we may allude to that place where Gods Majesty is pleased to tell the Elders of Israel by the mouth of his Prophet Ezekiel that he gave their Fathers in the wildernesse (c) Ezek. 20.25 Statutes that were not good that is in themselves nakedly considered they were such as whereby they could not live for unlesse they diligently kept and observed them and looked through them to the bringing in of a (d) Heb. 7.19 better hope they could not draw nigh to God with any confidence For by the 28th verse following the Prophet seems to intimate that by Statutes we are to understand the Ceremonial Ordinances The word also in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is the same with that in the (e) Psal 89.31 Psalmist which Musculus expounds of the Statutes of the Ceremonial Law distinguishing between Judgments Statutes and Commandements as if the former reflected upon the Judicial the next upon the Ceremonial the last upon the Morall Ordinances enjoyned by Moses from God But whether more judiciously then acutely I shall referre to others Seeing then the ancient Ceremonies are Metaphorically termed shadows it is requisite to have some light even to compare them with the body from which they are cast as it is observed by (f) Optic l. 2. Theor. 57. p. 63. Edit Basil Alhazen Umbra percipitur è lucis unius absentià alterius praesentià that shadows are discerned by the absence of one light and the presence of another The direct Rayes of the Suns body are absent from the place darkned by the interposing body but the Circumambient aire that is illuminated with other Rayes of light helps us to discerne the shadow In which sense give us leave to compare at present the Ceremonies to the shadows the Gospel to the substance and Christ to the luminary and then divine Revelation inlightning the Churches horizon helps our eyes to discern those ancient shadows which proceed likewise from him who is both (g) Job 8.12 light and truth whom we discerne refracted in the Law by a ray of reflection in the Gospel but by a direct beame when we come to behold him (h) 1 Cor. 13.12 face to face Furthermore as a shadow doth but in a dark and obscure manne◠represent onely the externall form or shape of a man with head armes legs and the trunk of his body in an erect posture helping us only to distinguish 〈◊〉 from the figure of a beast or a tree c. So did the Law in a dark and obscure manner hint out the excellencies of the Gospel and the figure and shape of our Lord in special But when a man hath his representation given forth in a more lively way by a picture we then know it to be the Icon of such a particular person whose feature we are well acquainted with Or yet more fully by a glasse reflecting his very face upon us Or most compleatly and absolutely by a carved Image or a Statue of marble or brasse wherein he is modelled not only according