The Temple of Solomon Portrayed, History · Chapter 9 · Introduction

The Temple of Solomon Portrayed · History · Chapter 9 · Introduction

p. 166THis Chapter containes the Jewiſh Goſpel, or the ſtreaming forth of the glorious beames of Chriſt incarnate, whilſt he walked under the(a)(a)Exod. 34.33.Exod 34:33 Vail of Moſes. The Sun of Righteouſneſs, like a(b)(b)Pſal. 19.4 5.Ps 19:4 Bridegroome coming out of the caeremoniall Chambers, rejoyceth as a ſtrong man to run his race through the empyreall Regions of this myſterious Chapter. The forementioned(c)(c)2 Cor. 3.13, 14. &c.2 Cor 3:132 Cor 3:14 Vail is buried in Moſes Grave, The Curtain of the Temple is(d)(d)Mat. 27.51.Matt 27:51 rent in ſunder, and divided among the Roman Souldiers. The waxen Comb of the ancient Figures and …ypicall cells is fully melted, and rolled up in ſhining Tapers to illuminate Temple-ſtudents, in finding out the Hony that couches in the(e)(e)Judg. 14 8.Judg 14:8 car…a's of the ſlain Lion of the Tribe of Judah. Jonathan dipt the top of Moſes Rod in the Hony that was found in the wood of the ancient ſolemnities, and behold how his(f)(f)1 Sam. 14.29.1 Sam 14:29 eyes were enlightned.(g)(g)Pſal. 34.8.Ps 34:8 O! taſte and ſee that the Lord is good in giving to his evangelicall Iſrael, a Land flowing with Milk and Hony.

The Jewiſh fleece is now become like the barren heath, that(h)(h)Jer. 17.6.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)(i)Mat. 8.12.Matt 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)(k)Jer. 7.4, 5.Jer 7:4Jer 7:5 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.

p. 167The Garden ofaaCant. 6.11.Song 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 thebbCant. 2.5.Song 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 theccCant. 5.13.Song 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 miſtakenddJoh. 20.15John 20:15 Gardiner proves the true Meſſiah, leading his Children to the bauq…eting houſe of his divine love, and inviting them with an affable voice and a cheerfull countenance,eeCant. 5.1.Song 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 divineffLuk. 9.31.Luke 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 thatggOrig. 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 ofhhIſa. 8.6.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 theiiMat. 21.2.Matt 21:2 wiſe men of the Eaſt, and ſhall more anxiouſly inquire for thekkRev. 22.16Rev 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 wasllRom. 10.16 Gal. 3.8. Heb. 4.2.Rom 10:16Gal 3:8Heb 4:2 preached to them inſhadowes: For when they ſhallmm2 Cor. 3.162 Cor 3:16 turne to the Lord, the Vail ſhall be taken away, and their Recovery ſhall prove like a Reſurrection ornnRom. 11.15.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 thatooIſa. 25.7.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 [foreign] firſt of all diligently to ſearch out the force of the word, which if it hath in it p. 168any deſigned connotation of the thing, whereon it is impoſed, may lend us ſome ſlender help in this particular.

The word it ſelf is derived foreign; A Type being nothing elſe then foreign, 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)(a)Joh. 20.25.John 20:25 foreign, 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)(b)Rom. 6.17.Rom 6:17 foreign, 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 the Law.

Thoſe antient Types were the ſilver pictures imbelliſhed with the Golden Apples gathered in Goſpel-Gardens: They were the pleaſant(c)(c)Exod. 38.3.Exod 38:3 looking-glaſſes (ſo termed) made of polliſhed braſſe, wherein the beautiful face of Chriſt was darkly reflected. They were the cloudy and fiery pillars directing the true Iſraëlites in their way to the holy Land, to find out Jeſus diſputing in the Temple about thoſe lively Indexes of his incarnation.

To proceed, the word foreign, is by two learned verbaliſts Heſychius and Suidas, gloſs't upon by two termes much of the ſame ſtraine, viz. foreign and foreign. The laſt of them conceives it to be nothing elſe but the dark repreſentation of any ſpecies, mentioning a perſon, who for his fluent eloquence, was ſaluted with a deep Complement, as one who was foreign; The Type or Copy of Eloquent Mercury. To this, Papias in Martinius adds, that a Type is a prophecy in things,Lex. Philol. and not in words, meaning doubtleſſe, that foreign, winged fluid words cannot bear the weight of a Type upon their airy ſhoulders, but perſons and material things are to be counted the proper ſubjects of Types.

Having done with the name, let's ſpeak to the nature and eſſence of a Type, which may be comprehended in this Definition.

A Type is an Arbitrary ſign, repreſenting future and ſpiritual matters by divine inſtitution.

p. 169The Definitum, or the Subject of the Definition, is term'd a Type, by a metaphor taken from Images, Statues, or Pictures, which are the curious artificial reſemblances of their proper Originals.

The Genus in the Definition is a Sign, which being an Adjunct of ſubſtantial Beings, falls under the Category of Relation, and hath the Foundation of its relation in Quality. Even ſuch as all Similitudes and Analogies truly are, according to the Opinion of the great Philoſopher [or who ever it was that compiled that Book of Metaphyſicks, that commonly goes under his Name, which ſeems to limp, but not on ſo learned a Leg,Metaph. l. 4. c. 9. as Ariſtotle did] whoſe words are theſe, foreign, &c. foreign. Things are ſaid to be like each other, whoſe quality is one and the ſame, or which agree in quality.

The Difference of the thing defined, is taken from its ſeveral conſtitutive parts, which divide and ſeparate it from all other Signes, and are theſe following.

1 One part of its difference is taken from the Efficient Cauſe, the Divine Arbitrium, or Free-Will of God Himſelf, who inſtituted and ordained Types, they receiving their Eſſe, or Being foreign, by the fore-appointment of Heaven: Whence may be deduced this enſuing Corollary.

That the proper and genuine Knowledge of Types, together with the ſolid Explication annexed to them, muſt be deduced out of Scripture onelyonly, which contains the Revelation of the Will of God, in reſpect to their impoſition.

2 Another part is raiſed from the matter of a Type, which is the thing ſignifying, or repreſenting: or that Subject, wherein the Type doth inhaere, and from which the ſignification is raiſed, in reſpect to the Antitype, that anſwers to it. As for Example, The Ark, the Brazen Altar, the Mercy-Seat, the Shew-Bread, the Candleſticks, or the like.

3 Another from the form of a Type. It's foreign eſſe, or the Formality of its Eſſence and Nature, lying in its impoſed and deſigned ſignification in ſome kind of Analogy, or proportion to and with the Spiritual thing that is ſignified by it. As for Example, The Formality of the Type of the Oracle lies in this, that it ſhould ſignifie and repreſent the Glorious Heaven, whereinto our High-Prieſt is entred, according to the Doctrine of the Apoſtle, in His Epiſtle to the Hebrews. The Unction of Aaron typically ſignified the anointing of the Lord Jeſus with the Oyl of Gladneſs, above his Fellows.

4 From the end of a Type: which was appointed, to ſhadow forth the excellent things of the Goſpel, which as to the Jewes in their ſeverall Generations, during their Legal Adminiſtrations, were as yet future, and appeared not upon the Stage of the World in full view, until the Conſummatum eſt, till our Lord upon the Croſs pronounced, IT IS FINISHED, declaring a full and final abrogation of all thoſe ancient Jewiſh Ceremonies. Though, no doubt, thoſe Jews, who by an Eye of Faith did look upon Chriſt (as ſlain upon the Croſs) in the Types of their Bloody Sacrifices, did ſuck ſome Goſpel-ſweetneſs from them, during that Legal Diſpenſation.

From all theſe particulars, it clearly follows, that there are in every Type theſe three things mainly and principally to be conſidered.

1. The matter of the Type, or the thing ſignifying.

2. The object of the Type, or the thing ſignified.

p. 1703. The Ratio, or the ſignification interceding betwixt the Type, and its reſpective Antitype.

Now becauſe that in all Scriptural Types, their true and native ſignification depends upon, and flows from the Divine Will; Therefore muſt we adhibite eſpecial care and diligence in the management of Diſcourſes upon theſe rare and excellent Subjects, and proceed with the moſt preciſe caution, that we attribute and aſcribe nothing by way of prefiguration to any things or perſons whatſoever, but to ſuch as Holy Scripture doth either directly, or by ſtrong and clear conſequence hand forth to us. So that, although there may intercede ſome Moral, Phyſical, or Hiſtorical Analogy between ſome Legal Materials, and Goſpel-Truths: yet muſt they not therefore preſently be interpreted under the notion of Divine Types, unleſs there be ſome fair and probable hint upon rational accounts, deducible out of Scripture it ſelf for ſuch a conſtruction. Nevertheleſs, it is moſt certain, that the Natural Harmony, and coincidencies of things one with another doth not, cannot obſtruct the interpretation and acceptation of ſuch for Types, if Scripture do but darkly inſinuate them to be of that Kindred, but rather exceedingly promotes, & advances, and inlighten; the Mind in the Conception and entertainment of them for ſuch: Yet neither on the other ſide, doth any ſuch Natural Harmony warrant them to be conſtrued for Types; unleſs God Himſelf hath ſtampt the Seal of Divine Inſtitution upon their Harmony. Who will undoubtedly iſſue forth the Writ of a Quo Warranto, out of the Court of Heaven, againſt all ſuch bold Intruders into Divine Myſteries, who dare preſume to expound them without a Scripture-Guide. We muſt always remember, to take up Philip into the Chariot, when we are reading Iſaiah, about the Typical(a)(a)Act. 8.32.Acts 8:32 Lamb that was dumb, before the Shearers, and opened not his mouth. But many of Old have forgotten to take heed to this Cynoſure, or Pole-ſtar, that ſhineth in the dark and ſhady Valleys of the antient Figures, having not lookt back with Abraham, at the Voyce of a Divine Angel, to the Ram in the Thickets, even Chriſt that was held in the Briars of our imputed Tranſgreſſions. Such were ſome of the antient Allegorizing Fathers: Others, of the School-men; and moſt of the late Myſtical Divines (ſo ſtyled) among the Papiſts. But yet there is no ſound reaſon, why we ſhould ſuſpect ſome things of Old not to have been Types for this cauſe onelyonly, becauſe they carry in their Boſoms ſome Natural Conſanguinity with the Spiritual Subſtances of the Goſpel: in caſe there be any Divine Eradiation beaming from Heaven upon ſuch particulars. For God hath Supream Dominion over all His Creatures, and can uncontrolably, by the Right of Creation, make, alter, and manage them all as He pleaſeth, to His Divine, and Holy Ends. For the Explication of this Point in hand, we may apply ſome part of Ariſtotle's Definition of the Soul, recorded by Laertius in his life, in theſe words. That the Soul is the Entelechia of the Body, &c. viz. that it is that noble Form, which doth foreign or foreign, inſpirit, actuate, and inform and perfect the groſs corporeal matter, and gives forth the impreſſions of its quick and ſubtle Eſſence upon the Body. Afterwards, ratione ſubjecti recipientis, Edit. Caſaub. 80. pag. 322.(we ſpeak now according to Laertius his Conception of the Mind of Ariſtotle in this particular) in reſpect to the ſubject matter (or the Bodies reception of the impreſſion of the Souls Entelechia, or that foreign, as he calls it, the incorporeal form in the operation of its vigorous Eſſence upon the dull and inactive matter of the body) He mentions a two-fold Entelechia; The one, Potential; the other, Habitual. Which diſtinction, that it is to be underſtood, as the Entelechia doth reſpect the inferiour p. 171our matter of the body, he endeavours to clear up by the example of a Mercurial Statue. To which purpoſe, there is a maſſe of wax prepared for the impreſſion of the external forme or figure of Mercury, which maſſe (ſaith the Authour) foreign, hath an aptitude or diſpoſition in it ſelf, to receive the ſhape or lineaments of Mercuries body, and this he calls the potential Entelechia: In which ſenſe the ſhape of mans body onelyonly, not of a horſe, or a dog, hath the potentiality to receive the rational forme: which cannot be ſo fully reſembled by things artificial, ſuch as is this ſimilitude of a Statue in this example of Laertius. The other, viz. the foreign, or the habitual Entelechia is called by him, foreign The Actuall conſummation and lively expreſſion of the true figure and ſhape of Mercury, in the wax.

All which will receive more light from Johannes Philoponus, in his Comment upon Aristotle's ſecond Book, De anima, page 99 & 100 Edit. Venet. 1535. Whoſe words (becauſe the Book is rare) I ſhall crave leave to recite.

The text is this, foreign.] foreign.

[For the matter is the power, but the form is the Entelechia, or the perfecting act]. He doth not ſay foreign, in the dative caſe; but in the nominative. For the matter receiving the forme; that is ſaid to be the Entelechia: but this is to be underſtood of both together, (which Ariſtotle himſelf, de animâ, Lib. 2. C. 1. Text 2. calls the foreign, the third thing, viz. the Compound made up of matter and forme). Moreover, the forme it ſelf is the Entelechia, for he oppoſes the Entelechia to the power; wherefore the power is imperfect, but the Entelechia is its perfection. For it ſignifies [to be in perfection]. But in what every thing hath its eſſence, even in that it hath its peculiar perfection. But every thing hath its eſſence from its own form. Therefore the prefection of every thing is its form. If then the forme be the perfection, and the perfection be the Entelechia, he doth rightly and properly change the name of the forme into that of the Entelechia. To ſumme up all then, if the forme be the Entelechia, and if the ſoul be the forme, then the ſoul is the Entelechia; (or the perfecting act of the matter). But he doth not onelyonly call the rational forme by the name of Entelechia: but the external forme of artificial things alſo. For in natural Philoſophy, it is predicated of both. For the figure or faſhion of a mans ſtatue, is its Entelechia, having equally participated of the name of Entelechia, inſtead of forme, [becauſe the name of forme is tranſlated even to Accidents.] To the ſame purpoſe doth Simplicius ſpeak in his Comment on the ſame place, Fol. 23. Edit. Aldin. 1527. To which may be added the Conimbricenſes, p. 29. Edit. Lugd. 1627. Scaliger againſt Cardan, Exerc. 307. Sect. 12. &c. But craving pardon, for inſiſting ſo long on this point: let me beg leave to apply it to the matter in hand.

p. 172For in the like manner our Lord Jeſus Chriſt in the Goſpel may be termed foreign the firſt, the chief, the lively ſpiritual forme of the dead lump and maſſe of the ancient Ceremonies. Some things whereof might have in their own nature, a waxy aptneſſe to receive the impreſſion of the ſimilitude and likeneſſe of a Type upon them, yet muſt not be ſo accounted for ſtatues repreſenting Chriſt, till they have their foreign, their foreign, or the actual impreſſion ſigned and effigiated upon them, till their potential receptivity be invigorated and actuated by a divine hand.

To which purpoſe we may obſerve, that ſome things in nature have in them ſome tolerable conſignification of that thing for which they are deſigned by God himſelf. As for example, his glorious Majeſty hath de facto impoſed a ſignification of a future event upon a ſubject, which did exiſt in nature before that impoſition, and in ſome meaſure did and ſtill doth of its own accord prognoſticate, what it is new deſigned unto by divine praeſcription; which is no other then the Rain-bow, a foreign, or apparition doubtleſſe in the ages before the flood. For Heathens, who poſſibly had never ſeen the writings of Moſes, do acquaint us with this as a prognoſtick of rain. As for inſtance Aratus the Poet (cited by Paul for another end) hath this paſsage in his foreign ver. 206. & 208.

(a)(a)Pag. 34. Edit. Grotii. Antwerp. 1600.foreign, &c.

foreign:

A double Rain-bow encircling the great heaven, is many times a token of rain at hand. On which place the Commentary of(b)(b)Ed. Par. 1559. pag. 103. Theon may be conſulted. By which verſes the Poet doth intimate that a ſingle Bow is no prognoſtick of any durable or Soaking rain to follow. Wherefore(c)(c)Lib. 6. Artic. 15. Fromondus a late Meteorologiſt agreeing with Aquinas and the Philoſophers of Conimbra doth declare that the Rain-bow naturally may … ſigne of no vaſt inundations to follow the Showres, which it ſignifies. For when the heavens are fill'd and overſpread with thick and heavy Clouds, which totally ſuppreſſe and obſcure the beams of the Sun, there can be no Rain-bow viſible at ſuch a time: which muſt appear naturally in ſome thin and …orid Clouds oppoſite to the Suns place at that inſtant. As Vitellio doth determine in his opticks. In Vapore rorido Iridemgenerari neceſſe eſt. Lib. 10. Theor. 66. p. 458. Edit. Baſil. 1572. Though no doubt they have ſhined moſt beautifully when very dark, and thick Clouds have bin ſituate behind them: yet ſuch thick Clouds are not the proper cauſe of the appearance, but of the fortifying and ſtrengthning the apparition; even as opacous matter behind the glaſſe makes the face appear the more viſibly in it. Whereas the dewy diſtillings of thin Clouds properly makes the Rain-bow to appear, and therefore is it that many times after a great April ſhowre, in the thin Reliques, when the aire is filled with moiſt vapours, theſe Rain-bows have appeared with their hornes or ends terminating in a vally, and a great hill behind them, as once I obſerved near the River Tine in Northumberland. From all which we may ſafely conclude, that the Rain-bow is rather an Index of no continuing rain; partly becauſe of thin vapours which cauſe its appearance, and partly becauſe the Sun muſt at the ſame time ſhine; the heaven not being overwhelmed with Clouds. Yet nevertheleſſe, ſince the ancient deluge, it is become a certain and an infallible token, (whenſoever it appears) that Gods majeſty will never drown the whole world any more, becauſe of the Covenant made with all fleſh, having ſet(d)(d)Gen. 9.13.Gen 9:13 his Bow in the Clouds, as a declarative token of his will. So that p. 173God hath now ſtampt his divine impreſſion upon the Rain-bow, to ſignifie now more forcibly and inviolably the ſame thing, which of its own nature, though ſlenderly, yet in ſome meaſure it doth prenotifie.

In the like manner, the infinitely wiſe God may pleaſe to inſcribe or impoſe a poſitive inſtitution of his own, upon thoſe very materialls, which from themſelves do yeild ſome natural reflection upon the things which they typifie by divine ordination: whereby they are indeed elevated to a more ample and ſignificant honour. As for example; in the Levitical Law,(a)(a)Ferne…tus in Therapeut. l. 5. c. 7. hyſop that is of an abſterſive and mundative nature, was uſed in the caſe of Leproſie. Nay, it is noted by Dioſcorides, and his Commentator Matthiolus, that it helps thoſe diſeaſes which come from ſharp Intercutaneous humour, Edit. Venet. 1554. p. 332. &c. and therefore is properly uſed to ſignifie our cleanſing from ſin. Again Cedar was the internal material of Solomons Cherubins, which is foreign, an imputrible wood, noting the perpetuity and immortality of the holy Angels.

Furthermore, when the divine Majeſty hath expreſly declared in Scripture ſuch a perſon, ſuch an edifice, ſuch an utenſil to take upon it the habit of a Type, and hath inſtituted and appointed it to Commemorate ſome ſpiritual good thing in the Goſpel: Then may we in general accept of this for a ſafe guide in our procedure to the more particular part of ſuch a great Type, and deſcend further to enquire out the Analogy and proportion, to and with the Goſpel-ſubſtance held forth in them: So be it, the inquiry be managed with great ſobriety, humility, circumſpection, and moderation.

From what precedes we may likewiſe inferr, that as to thoſe types which ſignifie upon no other account then foreign, by divine choice and deciſion: it is the ſafeſt way and moſt commendable to interpret them, only by what divine Revelations are extant in Scripture, looking directly upon them. As when the Corner ſtone of the Temple is applyed to Chriſt, or the beaten piece of Gold that was the cover of the ſacred Cheſt in the Oracle, called the Mercy-ſeat; is applied to Chriſts mediator-ſhip, and the like. Whereas in thoſe Types, which have any Analogical harmony naturally interceding betwixt them and their reſpective Antitypes, in joynt Connexion with Gods divine inſtitution, ſome more liberty of ampliation may be tolerably allowed: ſo be it, they be handled with great diligence, accurate care, and ſubmiſſive inquiries into the natures of ſuch typicall things, and their correſpondents in the Goſpel, according to all their views and habitudes; with a choiſe reſpect had to the Orthodxoy of Faith, the Canon of the Scripture, and the Concurrent Judgment (in the main) of the grave and learned luminaries of the Church of Chriſt.

Some perſons have bin very apt to give a plenary indulgence to their own private fancies, and then to applaud and clap their wings at the thinſpread iſſue of their own brains, which generally give little ſatisfaction to any, but themſelves. It was a failing certainly in ſome of the Antients, (let me ſpeak it, with all modeſty and reverence yet had to their learning and ſtrictneſſe of life) as particularly in Origen, Ambroſe, Bede, and others, to apply too particular a ſignification to every nice punctilio of the ancient Ceremonies. Surely they had Lynceus his eyes, (ſuch as Orpheus in his Argonanticks relates him to have had, wherewith he could ſee croſſe the Ocean) who in every naile, pin, ſtone, ſtaire, knife, pot, and almoſt in every feather of a ſacrificed bird could diſcerne, I know not what ſtrange diſtinct and peculiar Myſtery. It were fat better certainly to remember the Common Canon for expoſition of parables, that their ſcope is mainely to be attended, and to be taken for our guide. So in Types the p. 174foreign, viz. the perſons, places, rites, and utenſils of greateſt note, ſhould be the ſubject of ſuch diſcourſes: the leſſer particles being appendant onelyonly to the Grandeure and pomp of the Temple. Some whereof were ordained (as Pariſienſis obſerves) for diſtinction of the Jews from Heathens: as the ſituation of the Oracle at the weſt end of the Temple, to diſtinguiſh them from the Fanes of the Lybians, Aſſyrians, Aegyptians, and generally of all Heathens, which looked toward the(a)(a)Vitrvo. Archit. Lib. 4. c. 5. p. 70, 71. Edit. Elz. 1649. fol. Eaſt. Other parts were appointed to carry on and hold forth a general harmony: others for the preſervation of the forme and Oeconomy of the Jewiſh worſhip; So that ſome onelyonly, and they the chiefeſt and greateſt materials did hint at ſpiritual good things, in a particular manner.

I ſhall not therefore be peremptory in any thing, but in that which Scripture it ſelf doth directly lead to. As for others, which hold onelyonly ſome Analogy with the greater, being as ſeveral parts and parcels of them, the intrerpetation whereof may be founded upon common conſequences of reaſon, the like thereto being inſinuated by other ſimilitudes in holy Scripture; ſuch I ſhall with all modeſty and ſubmiſſion propoſe to the conſideration of learned and ingenuous perſons, not valuing the ſick and moroſe cavils of illiterate and ſordid Tempers; who are like the great boaſter in(b)(b)Noct. Attic. 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)(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)(d)Exod. 33.23.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)(e)2 Cor. 4.6.2 Cor 4:6 face of Chriſt; the light of the knowledge of the glory of God ſhining p. 175upon 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 dre… nigher to his apparition in the world in humane fleſh, ſo the ſhadows began more and more to decreaſe, and the apprehen…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)(a)Placau… 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)(b)Phil. 3.13.Phil 3:13forgetting 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)(c)Col. 2.17.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.

p. 176That 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)(a)Hebr. 1.1.Heb 1:1 Hebrews acquaints us, that in ancient times God was pleaſed to ſpeak to the Fathers by the Prophets foreign, 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)(b)Eph. 3.10.Eph 3:10 foreign, 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)(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 onelyonly in its morall, but alſo in its Ceremoniall part: whereas(d)(d)Joh. 1.17.John 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)(e)Rom. 5.14.Rom 5:14foreign, 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)(f)1 Cor. 10.6, 11.1 Cor 10:61 Cor 10:11 foreign, 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)(g)Col. 2.17.Col 2:17 the body itſelf is of Chriſt. Furthermore the Author to the Hebrews (Paul moſt probably according to(h)(h)2 Pet. 3.15.2 Pet 3:15 Peter and the ſenſe of the ancient Church in the time of(i)(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)(k)Hebr. 8.5.Heb 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)(l)Heb. 9.9.Heb 9:9 foreign, 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)(m)Heb. 9.23.Heb 9:23 foreign, ſubindicationes, dark patterns of heavenly things. Nay, the whole Law it ſelf, (viz. Ceremonial) contained in it(n)(n)Heb. 10.1.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)(o)Heb. 7.18, 19.Heb 7:18Heb 7:19 weak and unprofitable, making nothing perfect; in another place,(p)(p)Gal. 4.3.Gal 4:3 Elements of this world, or worldly Elements(q)(q)Col. 2.8.Col 2:8 and rudiments p. 177of the world, as otherwhere the Sanctuary is termed(a)(a)Heb. 9.1.Heb 9:1 worldly in oppoſition to its divine and ſpiritual antitypes: otherwhere its Ceremonies are called weak and(b)(b)Gal. 4.8.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)(c)Ezek. 20.25.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)(d)Heb. 7.19.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 foreign which is here uſed, is the ſame with that in the(e)(e)Pſal. 89.31.Ps 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)(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)(g)Job. 8.12.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)(h)1 Cor. 13.12.1 Cor 13:12 face to face.

Furthermore, as a ſhadow doth but in a dark and obſcure manne… repreſent onelyonly 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 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 foreign, 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)(i)Cant. 2.17, & 4, 6.Song 2:17Song 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 p. 178concerning 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)(a)Luke 1.79. Mat. 4.16.Luke 1:79Matt 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)(b)2 Cor. 3.18.2 Cor 3:18 glaſſe the glory of the Lord, and are become the(c)(c)2 Cor. 3.3.2 Cor 3:3 Epiſtle of Chriſt written [foreign] 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)(d)1 Cor. 15.49.1 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)(e)joh. 19.30. IT IS FINISHED. They were intombed in his grave, and the ſeal of the beſt(f)(f)Act. 15.24.Acts 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)(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 1of ſuch, as are generally ſuppoſed to be ſo, is this: That when Scripture it ſelf doth expreſly pronounce and conſequently determine ſuch a perſon or thing under the old Law, to be a Type, ſigne, or ſhadow of ſome Goſpel-truth; Then are we ſafe and free from error, and may proceed with comfort in our way towards the Temple, having the un…rring conduct of the holy Spirit.

2Secondly, 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.

3Thirdly, 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.

4Fourthly, 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: p. 179I 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 5matter 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.Ps 89:4Ps 89:36 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 onelyonly really of whoſe(a)(a)Dan. 3.44.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 6ſome 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 larger pieces of the Temple. For, unleſſe ſuch a ſmaller material be admitted to commence the degree of a Type, (eſpecially when ſome Goſpel truth may properly and without ſtraining be applyed to it, in concomitancy with the greater) there may poſſibly appear ſome chaſm or widening deficiency in the main material; to be challenged by the captious for a blemiſh, and imperfection in the deſignment of it, for a typical ſignification of ſpiritual matters.

Yet herein, it is not my intention to be critically and anxiouſly inquiſitive, into every minute and inconſiderable particle, prying through the microſcope of fancy into the knop of every ſpoon, the faſhion of the ſlaughter knives, the thickneſſe of each cauldron, the ſituation of each veſſel, or the cubital dimenſions of each material, as if ſome rare Myſtery were laid up in their numbers: In which Ribera, and ſome others, are too curious in finding out Myſteries, where moſt probably none were intended, and dividing moſt ſubtlely (foreign) their ſmall cummin into nice portions, ſhewing themſelves (if I may ſo ſpeak) to be overmuch wiſe, in the phraſe of Solomon. I had rather conſider thoſe leſſer parts (ut Typo miniſtrantia) as only ſubſervient to the main Type, as(b)(b)In Exod. Cap. 26. p. 1127. in folio. Dr. Rivet conceives in his expoſition upon Moſes his Tabernacle.

As to the work then in hand, I ſhall in the firſt place implore the divine aid of heaven, and the aſſiſting preſence of the holy ſpirit, in the illumination of my mind, by the Lamps of the Sanctuary, and beg that my eye-ſight may be waſhed and cleanſed with thoſe waters that iſſue from under the(c)(c)Ezek. 47.1.Ezek 47:1 threſhold of the ſacred Temple; That he who beareth the key of David, would graciouſly pleaſe to open a door of entrance for me: p. 180that ſo I may rightly underſtand, and properly expreſſe my conceptions in reference to theſe Myſterious affaires. Secondly, I ſhall cautiouſly indeavour to proceed in this buſineſſe, generally, according to the 6 forementioned Canons, as to the explication of the nature of theſe excellent Types. Yet herein I ſhall not need in the unfolding of their meaning, to alleadge and apply the aforeſaid rules: which will prove tedious and uſeleſſe: ſeeing common reaſon is a ſufficient Cynoſure or load-ſtarre in that particular. Thirdly, It ſhall be my ſtudy and care to give diligent and deep intention of ſpirit to the things in hand, and yet I deſire to propoſe them with all modeſty and ſobriety; not challenging any determinate aſſertion, unleſſe where Scripture proves exceeding plain and evident: Intreating the Courteous Inquirer to pardon my infirmities, and not to paſſe too precipitant a cenſure upon the expoſitions, before he have conferred the explications with the preceding Canons, and the opinions of learned Divines both ancient and modern: to whoſe apprehenſions I freely and humbly ſubmit my ſelf. Fourthly, I ſhall crave leave to acquaint my ingenuous Reader, that it is not the deſigne of this work to enlarge moſt amply upon all the ſignificant parts of the Temple; much leſſe upon all the antient Types and Ceremonies, they being a ſubject matter fit for perſons of deeper inſight and knowledg then I have arrived to. Who having bin much intreated by a neer Relation, (ſomewhat concerned in this peice as at whoſe coſt all the figures were cut in braſſe) to contrive one Chapter concerning the Temple-Myſteries: I was in a good meaſure unwillingly drawn to this work in particular, as indeed to the whole by a ſtrange over-ruling Providence, as may poſſibly ſomewhat more appear in the prefixed Epiſtle. Wherefore I humbly and moſt earneſtly entreat the kind interpretation of my poor labours, & the paſſing over my weakneſſes by all learned and ſober perſons: hoping that this ſo thin and ſlender an Eſſay may quicken and incite ſome abler quill, taken from ſome Seraphims wing, to pierce deeper into the heaven of theſe divine Myſteries, dictated by the all wiſe Majeſty of God himſelf.

As to ſome moderate explication whereof at preſent, that I may proceed in a Methodical path: Let me firſt in general treat a while, concerning the time and place of its erection together with the Famous builder King Solomon, who undertooke the care and charges of that Excellent work; and then deſcend to ſpeak to the ſeveral particulars in ſix Sections: that ſo the Temple-Myſteries may be digeſted according to the method of the ſeveral preceding Chapters, in the Compilement of its Hiſtory: So far fotth, as there is any thing of ſpiritual ſignification in them. All which may be very Commodiouſly reduced to theſe 6 heads following, whereof I ſhall endeavour to diſcourſe with all perſpicuity and convenient brevity.

1. Of the covered Temple, and its ſeveral included diviſions.

2. Of the Courts and buildings round about it.

3. Of its various Utenſils and Ornaments.

4. Of the ſeveral divine Officers.

5. Of the ſolemn ſervices in the Worſhip of Gods Majeſty.

6. Of the beneficial Endowments, wherewith the Officers were encouraged in the performance of their ſeveral duties incumbent on them. Which particulars when I ſhall have handled with all expedition and ſuccinctneſſe poſſible for ſuch a work, through divine permiſſion and aſſiſtance: A cloſe ſhall be then affixed to this Chapter, whoſe ſubject is the moſt choiſe and excellent, moſt rare and difficult of all the reſt.

p. 181Concerning the Myſteries of the holy Temple, reſpecting the Time of its Erection.

IN this Paragraph, containing an enquiry of what Myſtery might poſſibly be wrapped up in the Circumſtance of time, wherein this glorious Edifice was erected; I ſhall only mention ſome apprehenſions of others, who delight much to converſe with numbers in the School of Pythagoras. (a)(a)In Heptaplo. Lib. 7. c. 4. p. 35.Picus Mirandula, a Learned man, yet deeply affected with ſuch kind of Myſteries, conceited that the 6 dayes of the worlds Creation did prenote 6000 years of the worlds continuance, each day being put for a thouſand years. Moreover, that in each thouſand years continuance, there was ſomewhat notably correſpondent with the Created works of each particular day. So that as the waters were diſtinguiſht into their ſeveral ſeats on the ſecond day, even ſo within the compaſſe of the ſecond interval of a thouſand years, the great overflowing deluge covered the face of the Earth. In like manner, as the fourth day produced the glorious luminaries: So within the compaſſe of the 4th interval of a 1000d years, did Chriſt the(b)(b)Mal. 4.2.Mal 4:2 Sun of Righteouſneſſe ariſe in the world; and the Church ſignified by the(c)(c)Cant. 6.10.Song 6:10 Moon, and the(d)(d)Rev. 12.1.Rev 12:1 12 Star…s of the Apoſtles, ſhined in her Horizon. Nay the Temple, which prefigured Chriſt and his Church, was compleatly finiſhed in the three thouſandth year of the world, and faſted a whole millenary of years, viz. through the whole fourth day of the world, bating the interciſion of a few years, during the Captivity of Babylon, which was ſupplyed by its continuance, about the ſame quantity of years 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)(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)(f)Rev. 20.4.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 p. 182Antitype 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)(a)Pſal. 87.2.Ps 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)(b)Iſai. 25.6.Isa 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)(c)Gen. 22.2.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)(d)Nic. Fuller. Miſcell. l. 2. c. 12. Critique of our own Nation. Some (it ſeems) derive it from foreign 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)(e)Cant. 4.6.Song 4:6 Canticles, is to be interpreted and underſtood of this fragrant place. Others would fetch it from the Syriack word foreign 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 foreign 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 p. 183the word, ſeems rather to be taken from foreign 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 foreign, that is, perſpicuous, ſhining or illuſtrious: Symmachus by, foreign the Land of viſion, which is therefore interpreted, illuminating and irradiating, according as Learned(a)(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)(b)Ezek. 16.14.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 onelyonly ſon. But the Learned man forecited, conceives ſome Typical hint of the Lord Jeſus, to have bin involved in the very name, and accordingly expounds it of the apparition of(c)(c)1 Tim. 3.16.1 Tim 3:16 God manifeſt in the fleſh, viz. of our bleſſed Saviour, who was born, converſed very frequently; and at laſt ſuffered in this tract of mountains known of old by the name of the Land of Moriah or of Viſion. In this particular ridge, being the mount it ſelf preciſely, whereon the Temple ſtood, ſome(d)(d)Breidenbachius. have bleſſed themſelves with a conceit that good Jacob ſaw in his dream the ladder reaching up to heaven; and moreover that he called it Bethel, by an Hiſtorical prolepſis: whereas it is certain, the good Patriarch was then paſſing on in a journey, at a good diſtance from this place toward Syria. But the true place of the ſacrifice of Abraham indeed was here, being frequently called in Scripture by the name of mount Zion, eſpecially in the writings of the Prophets; where, by a Synecdoche, the name of one little hill is given and aſcribed to all the mountaines thereabout, and ſo Moriah in a more laxe acceptation of Zion, is frequently termed by that name: whereas in a more ſtrict ſenſe, Zion was properly the name only of the neighbouring mount, whereupon King David dwelt: whoſe entertainment of the Ark, within the verge of his own houſe hath cauſed this denomination to be given to all the ſacred places thereabouts; where the Ark of Gods preſence was afterward ſeated. The conſtant reſidence whereof, by the appointment of God, and the care of Solomon, was upon the hill (ſtrictly ſo called) of Moriah, within the walls of the City Jeruſalem: where it was encompaſſed with a beautiful Temple, inſtead of the Moſaical Curtains. The glorious Majeſty of heaven, choſe a mountain rather then a valley for the habitation of his holineſſe, thereby giving us to underſtand the excelſity, and dignity of the Goſpel-Church in a figure, which was of old propheſied of, to be(e)(e)Iſa. 2.2. Mic. 4.1. Dan. 2.44.Isa 2:2Mic 4:1Dan 2:44 exalted over all the Mountains and Kingdoms of the Earth. It was ſet upon a lofty mountain to ſhadow forth the viſibility of the Evangelical Church in all ages, to ſuch as have ſpiritual eyes to diſcern it.(f)(f)Mat. 5.14.Matt 5:14 For a City that is ſet on a hill cannot be hid. Beſides, as buildings which are fixed upon mountains, enjoy a more pure and defaecated aire, therefore ſeveral of the antients have accounted ſuch places as moſt proper for thoſe perſons, who ſtudy and conſult their health more then their profit. In p. 184particular(a)(a)In Geoponic. p. 31. Baſ. 80.15.38. Didymus hath theſe words in his advice to this purpoſe. [foreign]. It behoveth to build your houſes on the higheſt places. For ſuch are moſt commodious both for health and proſpect.(b)(b)De re Ruſt. Lib. 1. Tit. 8. Palladius alſo gives counſel, thus; [Ipſius Pratorii ſitus ſit, loco aliquatenus erectiore & ſicciore, quàm catera, & propter injuriam fundamentorum, & ut laeto fruatur aſpectu]. The ſituation of the Manſion it ſelf, let it be in a place more lofty and dry, than of the others, to prevent injuries to the foundations, and that you may enjoy a refreſhing proſpect. Laſtly,(c)(c)L. 1. C. 4. Vitruvius ſaies, Primum, electio loci ſaluberrimi, is autem erit excelſus. Firſt of all, ye muſt deſign the moſt wholeſome place for your dwelling, even ſuch as is higher than Ordinary. In like manner the wholeſome and healthful ſituation of the Temple of old, did decypher and mark out to us, that the health of our ſouls is then moſt prudently conſulted, when we live in ſuch places, where we may ſuck-in the ſweet aire of the Goſpel-Ordinances, in the aſſemblies of Zion. For as much alſo, as the mountains in their ſtately and elevated poſition are neerer to the Starrs, than ordinary Champion plaines or depreſſed vallies: we may thence conceive, that the noble exaltation of this place, where the Temple ſtood, might denote the Churches vicinity to heaven, whither all its fervent devotions muſt be directed: It being obſervable in Scripture, that the uſual ſeats of divine worſhip were conſtituted in ſuch places, as were very high, ſhadowing forth the heavenlineſſe, which is required in the minds of divine worſhippers. Beſides, as it was uſuall of old to build their fenced Cities and Caſtles upon hills, that were precipicious and moſt inacceſſible: So it was Gods good pleaſure that the Temple of his preſence ſhould have the like ſecure ſituation, to note the impregnableneſſe of the Church, which is ſet upon(d)(d)Pſal. 2.6.Ps 2:6 mount Zion. Furthermore, It is recorded in the ſacred Volumes to have bin built upon the threſhing-floor of Araunah or Ornan the Iebuſite, to manifeſt (ſaith(e)(e)P. 58. Ribera) that in time to come, the Gentiles ſhould be admitted into conſoederation with the Jews in divine worſhip: not unlike to what(f)(f)Vol. 1. pag. 125. Jerom had before obſerved in his letter written (as Eraſmus conceives) in the name of Paula and Eustochium to Marcella in theſe words, Angelus, &c. in Orne Jebuſaorum regis areâ Templum Domini deſignavit, jam tunc ſignificans Eccleſiam Christi, non in Iſrael, ſed in gentibus conſurgentem. The Angel, &c. deſigned the Temple of the Lord to be in the threſhing-floor of Orne, the King of the Jebuſites, even then ſignifying the Church of Chriſt ariſing, not in Iſrael, but among the Gentiles. Further, the Temple was built on a mountain to note its perennity and duration of the Church. They that truſt in the Lord, ſhall be as mount Zion, which cannot be removed, but abideth for ever, Pſal. 125.1. He alſo that doth the will of God is promiſed to abide for ever, 1 Joh. 2.17. Finally, it was built in a mountain, poſſibly to ſet out the glory of heaven it ſelf; even as our Saviour repreſented the radiancy of heaven to ſome of his Apoſtles, when he was transfigured before them in the exceeding high mountain, (as is generally conceived) of Tabor. His glorious aſcenſion alſo into heaven, took its riſe from the mountain of Olives.

p. 185Concerning the Builder of the Temple, King Solomon.

SOlomon the moſt Famous and Peaceable King of Iſrael, was(a)(a)1 Chron. 17.12.1 Chr 17:12 appointed by God to erect this Royal Structure, who as to his name, diſpoſition, and reign (for the grand ſerenity of his times) was a pregnant Type of the Prince of peace. Who being entred upon his Government, made Zadok (b)(b)1 King. 2.35.1 Kgs 2:35High Prieſt in the Room of Abiathar. The name of Solomon ſignifies peaceableneſs; the name of Zadok righteouſneſſe; even as Chriſt was a Prieſt after the Order of Melchizedeck, being Clothed with Royal Righteouſneſſe, and ſtyled alſo by Iſaiah, the Prince of peace, Iſai. 9.6. hinting to us that at the entrance of Chriſt our Lord into his Royal Dignity, and glorious work of framing his Goſpel-Church, that(c)(c)Pſal. 85.10.Ps 85:10 righteouſneſſe and peace kiſſed then each other, that truth ſhould ſpring out of the earth, and righteouſneſſe look down from heaven. Solomon then was the(d)(d)Act. 7.47.Acts 7:47 Architect of that antient and famous Temple: But behold a(e)(e)Luk. 11.31.Luke 11:31 greater then Solomon is here, the true Iedidiah, or beloved of the Lord, who coements the living ſtones of his Church together, with his own blood.

It hath bin uſual of old at the building of ſome famous Palace or Cathedral, that the Royal Founder ſhould lay the firſt ſtone with his own hands, having his own name engraven on it. It's loſt time to humor a Jewiſh fancy, in determining the truth or falſhood of a Rabbinical Relation, that King Solomon did(f)(f)Sh…ringham in Joma. p. 106. inſculp the Tetragrammaton or the unſpeakable name of Johovah upon the firſt ſtone, laid in the foundation of the Temple: But this I am ſure of, that the Father of mercies acquaints us in one place by an holy(g)(g)Iſa. 28.16.Isa 28:16 Prophet, that he himſelf layed in Zion for a foundation, a ſtone, a tryed ſtone, a precious corner-ſtone, a ſure foundation: which the Apoſtle Peter aſſures us was no other then Chriſt himſelf, as I ſhall manifeſt hereafter. Concerning whom, under the name of an Angel, the Lord is pleaſed to charge his people by Moſes in theſe words, Beware of him and obey his voice, provoke him not; For he will not pardon your tranſgreſſions,(h)(h)Exod. 23.21.Exod 23:21 for MY NAME is in him.

We read concerning David, that he gave to Solomon his ſon the pattern of this houſe, with an example of all the choiſe accoutrements. In like manner our Lord and Saviour under the Type of Solomon, being called the(i)(i)2 Sam. 7.13, 14.2 Sam 7:132 Sam 7:14 Son of God; elſewhere from his own holy mouth aſſures us, that the work, which he had to do,(k)(k)Joh. 5.36, & 13, 3.John 5:36John 13:3 he received of his Father. So that as Nathan was ſent of a meſſage from God to acquaint David that his ſon Solomon ſhould build a houſe for the name of his divine Majeſty, and that his ſons Kingdome ſhould be eſtabliſht for ever, parallel to another place in the Pſalmiſt, aſſuring us that his throne ſhould(l)(l)Pſal. 89.29.Ps 89:29 endure as the dayes of heaven: Even ſo doth the Prophet Zachary inform us in the name of the Father concerning that man, whoſe name is the(m)(m)Zach. 6.12.Zech 6:12 Branch, that He ſhould build the Temple of the Lord, that is, the ſpiritual Temple of his Church. Wherefore our bleſſed Lord, when compared with Moſes, is preferred before him, as being the Son of God; and is reputed faithful as a Son over his own houſe: whoſe(n)(n)Heb. 3.6.Heb 3:6 houſe are we, if we hold faſt our confidence, &c. to the end. But before I conclude this preſent Section, I ſhall endeavour to compare our bleſſed Saviour with Solomon, as the Temple builder, in ſeveral reſpects.

p. 1861Firſt, As Solomon prepared many coſtly materials, buying them of the Tyrians, Sidonians, Arabians, and other Nations: So did our Lord redeem or buy anew his living ſtones for the materials of his ſpiritual Temple, out of every(a)(a)Rev. 5.9.Rev 5:9 kindred Tongue, and Nation.

2Secondly, As Solomon imployed many skilful and laborious Artiſts, both of the Children of Iſrael, as well as of Phoenicians, and of the Aegyptians, as 'tis related by Euſebius: So did Chriſt our bleſſed Lord imploy in antient times many Prieſts and holy Prophets of the Jewiſh Nation, to gather in the people of thoſe times to the knowledge of his truth. Afterward upon his Aſcention (or Coronation day) he inſtituted and gave forth likewiſe Apoſtles, Evangeliſts, Paſtors and Teachers,(b)(b)Eph. 4.11.Eph 4:11 foreign, for the edifying or building up of the Church, which is his body, unto the day of glory.

3Thirdly, Solomon did not only procure and hire theſe fit perſons to carry on the work, but he proceeded actually to the building and compleating that famous Houſe at Jeruſalem: ſo doth our holy Saviour by the inſtrumentality of thoſe his faithful Labourers, imployed by him conſtantly, manage this great deſign of finiſhing his ſacred Temple. For as the workmen of Solomon did hew down Cedars, Fir-trees, and Algum-Trees in Lebanon for the ſervice of the Temple, and cauſed them to be brought in flores by water to Joppa, and thence to Jeruſalem. So doth our Lord imploy ſuch as ſhall(c)(c)Hoſ. 6.5.Hos 6:5 hew his people, and take off the ruggedneſs of their diſpoſitions: workmen of John the Baptiſts temper, that need not be to aſhamed, when they(d)(d)Mat. 3.10.Matt 3:10 come with the Axe of conviction, and lay it to the root of the tree. He uſes in this excellent work ſome Boanerges's, Sons of Thunder, to hew down the choſen and marke trees of election, out of Lebanon; the proud mountainous and rocky Lebanon of nature: out of the Mountains of ſelf-conceit, pride, natural righteouſneſſe, or liberty of will, (falſely ſo conceived) to cloſe with divine proffers of mercy, without an immediate power from above; of civility alſo, and common morality. In this manner doth learned Jerom ſeem to apply two places of the Pſalmiſt, where wicked men for their lofty pride, are compared to the Cedars of Lebanon. In(e)(e)Pſal. 37.35.Ps 37:35 one place, where we read [a green bay tree] the text of Jerom runs thus(f)(f)Tom. 8. Edit. Eraſmi. Lugd. 1530. pag. 36. Vidi impium ſuperexaltatum & elevatum ſicut Cedros Libani; I have ſeen the wicked exceedingly exalted and lifted up like the Cedars of Lebanon. The other place is that, where the(g)(g)Pſal. 29.5.Ps 29:5 voice of the Lord is ſaid to break the Cedars; yea the Lord breaketh the Cedars of Lebanon. Both which, are hinted by him in his(h)(h)Tom. 5. p. 277. Comment upon the 60 of Eſay. In ſo much that our bleſſed Lord ſeems moſt ſweetly to ſay to his Church upon this account (if leave may be granted to alluſions)(i)(i)Cant. 4.8.Song 4:8 Come with me from Lebanon (my ſpouſe) with me from Lebanon: for the(k)(k)Cant. 1.17.Song 1:17 beams of our houſe are of Cedar, and our rafters of Firre. Such as being cut down out of the proud and towring mountains of nature by the Axe of the Law, were brought in flores of repentance to Joppa, (indulge the continuation of the Allegory) it being a place famous for this, that one of the firſt Goſpel-miracles,(l)(l)Act. 9.36. &c.Acts 9:36 which Peter did, was performed there. Nay the choiſe evidence of the vocation of the Gentiles, into the fellowſhip of the Myſtical Church, was here exhibited unto(m)(m)Act. 10.11. &c.Acts 10:11 Peter in a trance: where he received from God in a Viſion, a Sheet let down from heaven, filled with all ſorts of living Creatures, ſome whereof were unclean according to the antient Law and inſtitution of Moſes; Peter being thereby taught that the unclean Gentiles were now alſo to be taken up to heaven, as that(n)(n)V. 16. Sheet was in that divine Viſion.

Furthermore, as to theſe our workmens proceeding in their Temple-labours, p. 187As 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)(a)Gal. 3.24.Gal 3:24 School-maſter unto Chriſt, to fit and prepare us for the heavenly(b)(b)2 King. 22.14.2 Kgs 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)(c)Rev. 21.4.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)(d)Ier. 23.29.Jer 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)(e)Iſai. 28.17.Isa 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)(f)Pſal. 19.4.Ps 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 4ly.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)(g)2 Chron. 8.14.2 Chr 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 5ly.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)(h)Pſal. 68.81.Ps 68:81 gave gifts unto men, ſending down his moſt holy ſpirit in the form(i)(i)Act. 2.1, 2, 3.Acts 2:1Acts 2:2Acts 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 6ly.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)(k)Reu. 2.1.Rev 2:1 ſeven Golden Candleſticks.

p. 188Yet 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)(a)Mat. 18.20.Matt 18:20 in the midſt of them: For whom he once loveth,(b)(b)Ioh. 13.1.John 13:1 he loveth unto the end, or (foreign 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)(c)Mat. 28.20.Matt 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.