The Temple of Solomon Portrayed, History · Chapter 9 · Section 1 · Part 5
The Myſteries of the Oracle.
BEfore we ſet foot into the Oracle, ſtrict notice ſhould be taken of the curious Vail embroidered with Cherubims, which hung down to the ground, croſs the Temple, and before that moſt ſacred place. But although in the Tabernacle there was no other diviſion between the Holy place, and the Holy of Holyes; yet in the Temple there was a partition of ſtone which divided betwixt them, and Doors in the midſt of the patrition. Therefore we ſhall conſider the Walls without the Oracle, and then the Door; and after that, the Vail: and ſo proceed to give ſome account why probably there were no Windows; and then deſcend to the Floor, the Roof; and after that, to the ſide-Chambers of the Temple.
To ſpeak firſt, in general: There be ſome (as Rivet on Exod. p. 1129.) that ſay, The Oracle noted the Goſpel-Church. However that be for certain It was the Type of Heaven; as 'tis clear, by the Apoſtle's acquainting us, that the(i)Heb. 9.7, 8. High-Prieſt entered into it alone once every year, the Holy Ghoſt thereby ſignifying, that the way into the holyeſt of all was not yet made manifeſt, that is, while the firſt Tabernacle was yet ſtanding. The meaning whereof may be this,(k)Cloppenb. Schol. ſacrif. p. 68. that ſo long as the ſacred ceremonies were performing in the former part or room of the Tabernacle, which was called the Sanctuary, the entrance into the more ſecret part, or the Holy of Holyes, (called the ſecond Tabernacle) was not yet made open. So that while the ſtate of the old Law endured, and the rites and ceremonies of the Sanctuary continued in their vigour, till Chriſt appeared for the putting of a period to the Moſaical worſhip, there was no entrance or admiſſion into Heaven, the Holy of Holyes. But when Chriſt had once offered up himſelf, and was expiring upon the Croſs, then the(l)Mat. 27.51. Vail of the Temple was rent in twain, to give notice that the Door of Heaven was now opened by vertue of his bleſſed ſufferings: who,(m)Heb. 10.11. after he had offered one ſacrifice for ſins for ever, ſate down on the right hand of God. For the Apoſtle ver. 11. oppoſeth this to a Tabernacle not made with hands, i. e. the heavenly: into which by his body and blood entrance is made, ver. 13.
In the Oracle we read of the Ark of the Covenant, the Cherubims, and the Seſſion of the divine Majeſty upon their wings. In like manner, when the Temple of God was opened in heaven,(n)Rev. 11.29. there was ſeen the Ark of his Teſtaments whereof more hereafter, when I arrive to that myſterous Utenſil. The place of God's glorious preſence is in heaven, whither all our prayers are to be directed, accordingly as David prayes to be heard in his ſupplications,(o)Pſ. 28.2. when he lifted up his hands towards his holy Oracle.
This divine place was a perfect Cube, hollow within, ſhadowing the perfection of happineſſe; as the great Philoſopher ſaies, that he that bears the ſhocks of Fortune valiantly is(p)Ethic. l. 1. foreign, he is truly good and of a ſquare poſture without reproof. Beſides, as a ſquare figure is the moſt firm, in building; ſo it may denote the conſtancy, duration, and perpetuity of heaven. Wherefore Jeruſalem, or the heavenly City that cometh from above, is deſcribed to lye(q)Rev. 21.10. four ſquare, that figure being a(r)Plut. de defect. Orac. p. 662. & de E I Apud. Delphos. ſign of reſt. But in theſe things we ſpeak by way of alluſion. Between the Sanctuary and the Oracle there was a thick wall interpoſed, noting a great ſeparation between the Church Militant and Triumphant. In this wall there was placed the door of the Oracle, giving admiſſion into it through the Sanctuary: to ſhew that the onelyonly way to Heaven is through the Ordinances of divine worſhip.
Of the Sanctuary-doors, the poſts onelyonly were of Olive, whereas the doors were made of Firr, but here they were both(r)1 King. 6.31, 32. of Olive, ſhewing the perfection of the Saints peace with God when they enter Heaven: whereas before in their ſtate in this World there are mixtures of infirmity and imperfect peace: out reconciliation though, fully purchaſed, yet is not fully enjoyed till we come to Heaven.
The Olive Tree is a known Symbol of peace among the antients. Preſently upon the abatement of the flood, the Dove which Noah ſent forth to deſcry the aſſwagement of the waters, returned as a Meſſenger of peace with an(ſ)Gen. 8.11. Olive leaf in her mouth, declaring(t)Luke 2.14. peace upon Earth, good will towards man. So when God was graciouſly returned to the people of Iſrael after the Captivity, ſending Zechary on a miſſive to the People about the finiſhing of the Temple; the Prophet received a Viſion of two(u)Zoch. 4.3. Olive-Trees dropping Golden (that is, clear, pure, and precious) Oyl into the Candleſtick of the Sanctuary: which by the Angel's interpretation intimated the influences of the(x)Verſ. 6. Spirit of God upon that glorious work, till the top-ſtone of the Building ſhould be brought forth with ſhoutings, crying,(y)Verſ. 7. Grace, Grace unto it.
The Olive was a Tree dedicated to Pallas the fabled inventreſſe of Arts: and becauſe Oyl is very uſeful ſome way or other, in all Arts manual which principally flouriſh in times of peace: therefore did they of Old make it the Symbol of peace, as(z)Natal. Mythol. p. 301. ſome have written. Beſides it is of admirable and ſoveraign vertue: a great Antidote againſt poyſon, and for nothing more excellent then for ſodering and cloſing the lips of green wounds, curing the hurts which warr produceth. It was likewiſe of old by reaſon of the durable nature of the wood of that Tree, which by its unctuous matter reſiſteth putrefaction in a great meaſure, an Emblem of eternity. Therefore it is that we read of the Image of ſome of the Heathen gods to have bin made of this wood by the direction of the Delphian Oracle(a)Herodot. l. p. 318. to the people of Epidaurus. Pauſanias alſo in his Peragration of(b)Phocica p. 334. lin. 27. Edit. Francof. 1583. Phocis, relates a ſtory of the head of a ſtatue made of Olive Tree, which the Methymnaeans had taken out of the Sea in a Net, and inquiring of the Pythian Oracle whoſe Deity it held forth, were commanded to worſhip Bacchus under it. It was the cuſtome of the more antient Heathens to make the Images of their gods not of Earth or Metals, but of wood; to note their deities to be cauſes of fertility and plenty, and particularly of the more durable and incorruptible Trees, and among the reſt of the Root of an Olive Tree, as(c)De imag. Deor. p. 15. Chartarius notes out of Theophrastus, to denote their perpetuity. Wherefore the door of the Oracle (if we may compare divine Myſteries with theſe things) was made of Olive to ſignifie the perpetual duration of Heaven: and as the Olive is the Emblem of(d)Fabri Agniſti p. 182. peace, ſo it might denote the eternity of our peace with God, when once entred into Heaven.
The Olive-Tree is perpetually green in thoſe Countries, where it is a native, and beſides is exceeding fruitful: and the Oyl that is expreſt out of its berries is uſeful(e)Dr. Reyn. on Hoſ. 14. Ser. 5. p. 50. for unction and for Lamps. In the firſt ſenſe, it maketh(f)Pſal. 104.15. the face to ſhine, and becomes the Embleme of peace and joy: In the other, it notes a ſupply of divine Light from the glory of God and of the Lamb; by which the Saints ſhall walk in the new Jeruſalem for ever. As it is fit for food and nouriſhment, it denotes that Chriſt the(g)Rev. 21.24. green Olive yieldeth the food of eternal Life to the Saints, after they are once planted into Him, and(h)Rom. 11.17. partake of his fatneſſe. The doors of the Oracle bearing the reſemblance of the Saints entrance into Heaven, ſhews the conqueſt over the gates of Death, and the reſurrection of their bodies to glory, when they are arrived at this place, which is no other(i)Gen. 28.17. then the Houſe of God and the gate of Heaven.
The Olive and the Oyl iſſuing from its fruit, being of a ſuppling and healing nature, is often taken for the Embleme of(k)Luk. 10.34. compaſſion and tenderneſſe: noting that through(l)Luk. 1.78. the render mercy of our God it is, that the Day-Spring fromon high hath viſited us, and inlightned us through the Olive gates of Heaven, into the poſſeſſion of our Maſter's joy.
The entrance was but one: as there is but one only way for the paſſage of Saints into Heaven, and that is through the mediation of Chriſt, who hath the(m)Rev. 3.7. key of David; He that openeth and no man ſhutteth, and ſhutteth and no man openeth.
The entrance into this glorious place of the Temple was by one door only: even as there is but one onelyonly way to Heaven, through Chriſt who is the(n)Joh. 10.9. Door of Life, and ſtraight is that Gate, Mathew 7.14. But there were two leaves of this entrance which(o)De Tem. p. 64. Ribera applies to Faith and Love: for which let that Authour anſwer. The fooliſh Virgins came not in ſeaſon, and the door was ſhut, Mat. 25.10. To give us warning, what timely addreſſes we ſhould make to the throne of Grace. On theſe Doors were the ſtately Sculptures of the Cherubims and Palm-Trees: the former ſhewing that Heaven is ſet open to ſuch only, who, though in infirmity yet have endeavoured with an Evangelical ſincerity, to do the Fathers will(p)Mat. 6.10. on Earth as chearfully and willingly, as it is done in Heaven by thoſe Holy Angels. By the other, viz. The Palm-Trees is ſignified(q)Rev. 3.5. ſhall He who overcometh, ſhall be Clothed in white Raiment, and(r)Verſ. 21. ſhall ſit down on the Throne of Chriſt, even as He overcame, and is ſet down with the Father in His Throne: wherefore the conquering Saints are remembred to be(ſ)Rev. 7.9. before the Throne and before the Lamb, clothed with white Robes, and Palms in their hands in that new and Heavenly Jeruſalem, where there is an(t)Heb. 12.22, 23. innumerable Company of Angels, and the Spirits of juſt men made perfect.
The Vaile.
The Vaile comes now to be conſidered in this its due and proper place.
In that it did diſtinguiſh and ſeparate the Oracle from the Sanctuary: It ſignified the portion or number of the Saints Militant, ſerving God in the Sanctuary-worſhip without the Vaile in the Ordinances of the Goſpel, not being yet received into Heaven: who while they are at(u)2 Cor. 5.6, 7. home in the body, are abſent from the Lord walking by Faith, and not by ſight or open viſion of the glory in Heaven. Into which we are to paſſe by a(x)Heb. 10.20. new and living way, which he hath conſecrated for us through the Vaile, that is to ſay, his fleſh. So that as there was no paſſing of old in to the Holy of Holyes, but through the Vaile: So there is no paſſage for us into Heaven, but by Jeſus Chriſt, who is aſcended with his aſſumed fleſh into that Holy of Holyes, making way for all his members: ſhewing that till we follow the Captain of our ſalvation through ſufferings, and the death of our fleſh, we are kept off from communion with the Saints in glory. As the Oracle is the Heaven of glory, the habitation of Saints and Angels: So, The Vaile is to ſhadow forth the inferior Heavens. So Porphyr. de antr. Nymph. p. 116. which as Vaile or(y)Heb. 1.12. Dickins. Delph. ex Varrone. p. 119. Veſture ſhalt thou fold them up.
There be, who (taking the Sanctuary to ſignifie the Jewiſh worſhip; and the Oracle, to note the Heaven of Goſpel-Ordinances: and further conſidering the Veile as hindring our paſſage into, and our beholding of the Oracle) apply this Veile as a(z)Rivet in Exod. cap. 27. p. 1129. type of the diſtinction betwixt Jews and Gentiles: which ſeparation as a(a)Eph. 2.14. partition wall the death of Chriſt hath taken away. Though others more probably apply it to the outward wall of the Temple that kept off the Gentiles from coming into that Court, where the Jews did worſhip: Whereof more anon in its proper order.
The contexture of the Vaile we read to be(b)Exod. 20.31. of blew and purple, ſcarlet, and fine twined linnen, of cunning work, and imbroidered with Cherubims. The manner of the work was this, that one of the 4, ſuppoſe the fine twined threds of linnen made the warp or ſtamen: the other 3 made the woof or ſubiegmen, and were by curious Art framed into figured work of Cherubims: as it is common in our daies, in all ſorts of weaving, to expreſſe many ſorts of Beaſts, Birds, Men or Flowers, moſt lively in their Works. Ribera following Joſephus, (c)foreign. P. 454. lin. 29. Edit. Par. 1552. Turneb. gr.Philo Judaeus, our Country man Bede, and others of the antients, expound them in their diſcourſe about the(d)Lib. 1. c. 21. Edit. 8o. Antwerp. 1598. Temple, p. 63. in theſe words. [The blew, becauſe it reſembles Heaven in its colour, ſignifies that the Life of the Faithful ſhould be Heavenly, (not Earthly, ſuch as is the Life of unbelievers) and full of the deſires of the higheſt good, which Faith manifeſts. The Scarlet, becauſe it imitates fire, ſignifies the ardor of Charity, and ought to be twice dyed, than not onelyonly God may be loved, but alſo our Brethren. The Purple, which is ſtained with blood, (of the Tyrian Shell-fiſh) notes the imitation of Chriſts ſufferings, and patience in Labours, and carrying the Croſſe, as Bede ſaith, C. 15. The fined twined linnen (as the ſame Author hath it in the ſame place) becauſe it grows out of the Earth with a green ſtalk, and is prepared by the great labour of Artiſts in ſuch manner that, loſing its natural colour, it is reduced to whiteneſs; doth fitly inſinuate the Chaſtiſement of our fleſh, which is to be exerciſed by works of Repentance, and to be thereby tamed, that it may become white and clean. Cherubims are woven in the Velle, that we may ſtudy to imitate the life of Angels, as was ſaid before, and that we ſhould conſtantly make uſe of a great deal of knowledge (as Bede ſpeaketh) in the good works which we performe; (For Cherubims ſignifie multitude of knowledge) alwayes looking towards the divine Oracles, and governing our walkings by beholding of them, leſt perhaps we ſhould err from the path of vertue.
Others there are, who taking the Veile to ſignifie the body of Chriſt, apply the purple to the blood of the Virgin: the elegant weaving, to the working of the holy Spirit: which did frame that excellent variety of his bleſſed members. But theſe and the like (though ſome, ſaith the judicious Rivet in the forecited place, do wonderfully pleaſe themſelves thereat) are idle fancies, and little to the purpoſe. For they that would in theſe things be wiſe above what is written, are plain fools. However I thought good to mention them, to excite ſober ſpirits to a more full inquiſition, if any Myſtery ſhould be concluded under them.
Poſſibly the glorious Embroidery of this curious Veile might ſignifie the diverſe heavenly graces, wherewith our Lord was beautified without meaſure. The Cherubims that were woven in it, might poſſibly note the ſervice and ready attendance of theſe bleſſed Spirits, who divers times(e)Joh. 1.51. Mat. 4.11. Mar. 1.13. Luk. 22.43. Miniſtred to him in the daies of his fleſh.
At the time of his bleſſed Paſſion, this(f)Mat. 27.51. Mar. 15.38. Luk. 23.35. Veile was rent in twain from the top to the bottome, a ſight no doubt exceeding ſtrange and terrible to the Prieſts that entred into the Sanctuary: ſeeing it was no leſſe then a miraculous prodigy attending his death. So that as the Veile was rent, it ſignified the rending his bleſſed body upon the Croſſe, (his fleſh being ſignifyed by it) that ſo his holy and ſpotleſſe ſoul, after the giving up of his Spirit to the Father, might enter into Paradiſe.
As this Veil did hide the entrance into the Sanctuary; So it ſignified that all things were then covered with ſhadows, and that the Jewiſh Nation was ſeparated from other people, according to the uſual and common apprehenſion. Its being rent by the power of heaven at his death, did ſignify that Jeſus, our true High-Prieſt, was then entring into heaven, as to his Soul, and was about to enter with both Soul & Body, as he did a little after from Mount Olivet. For as the Jewiſh High-Prieſt did enter once a year, with the blood of ſlain Beaſts, into this moſt holy place; So Chriſt by the vertue of his own blood and the merit of his paſſion, did enter once for all into the ſacred heavens, cauſing all the ancient ſhadows to ceaſe,(g)Cloppenb. p. 137. and to be rent in ſunder, and making way for all Nations to become one people to the Father. So that the rending of this Veil noted the removal of blindneſſe from the hearts and eyes of ſuch as receive him by true Faith: and the way to heaven was then laid open for us to follow him into the Holy of Holies; whither our(h)Heb. 6.20. Forerunner is entred for us, even Jeſus, made an High-Prieſt for ever after the order of Melchizedek.
In the next place, I come to ſpeak ſomewhat of the excellent Ornaments of the inſides of the Oracle. The Walls were lined with(i)1 King. 6.16. Cedar boards,(k)ver. 18. carved with Knops and open flowers,(l)ver. 29. Cherubims and Palm-trees, and all overlaid with(m)ver. 20. Gold. Now, although one(n)2 Chr. 3.6. verſe may be applyed to the whole Houſe, yet may it more eſpecially be underſtood of this moſt Holy place, which doubtleſſe had the choiſeſt and richeſt Ornaments in this point, as we ſee it had in others by expreſſe terms. Unto which the Jewiſh Hiſtory doth fully conſent, as is before ſpoken in the ſecond Chapter.
The Floor alſo of this houſe and the Cieling were lined with(o)1 King. 6.15, 16. ver. 30. Cedar, and covered with Plates of(p)2 Chr. 3.8. Gold, and the Gold was the Gold of Parvaim, that is of the Iſland Taprobane or Ceilan, an Iſland of the Eaſt-Indies, lying between 5 and 10 degrees of North latitude: as the(q)In Phaleg lib. 2. c. 27. and Canaan lib. 1. c. 46. learned Bochartus hath endevoured to prove.
Seeing then the Oracle did decipher the glorious heaven, the manifeſtative place of the divine Majeſty to Angels, and Saints glorified. Therefore, in a word (becauſe I have treated largely of the Materials themſelvs, when I ſpake of the Sanctuary) The Cedar which is odoriferous and imputrible may ſet forth the incorruptible ſtate of Saints, and the perpetuity of heavenly glory; and the never-fading fragrancy of all their Graces, which ſhall then adorn their bleſſed Souls. The Gold, the refulgency and ſhining radiancy of their bodies, which ſhall be like the(r)Mat. 13.43. Sun; nay, like to(ſ)Phil. 3.21. Chriſt's moſt glorious body. The various Sculptures of Cherubims, Palm-Trees, and open-flowers, the Communion that Saints ſhall hold with the bleſſed Angels, the Victory wherewith they ſhall be crowned; and the conſtant flowring youth of Glory, which ſhall never wax old, but alwaies be in a florid and beautiful ſtate. The various precious ſtones, the variety of Joyes wherewith the life eternal of Saints ſhall be for ever imbeliſhed.
Whereas the Materials are the ſame with thoſe in the Sanctuary we may note, that the excellencies of Saints in Glory are but the full-blown flowers of the buds of Grace; ſhewing that Grace is Glory begun, and Glory is Grace perfected: That Heaven doth not change a Saint quoad ſpeciem, in reſpect to his condition, but quoad gradum, onelyonly advance him to a ſtate of greater perfection in the ſame kind, which ſhall never have end. When once our hopes ſhall be ſet aſhoar in heaven, we ſhall ſatiate ourſelvs with the river of Life, and drink in of the Viſion of his face, when we(t)Pſ. 17.18. ſhall awake in his likeneſs. In(u)Pſ. 16.11. whoſe preſence is fulneſſe of Joy, and at whoſe right hand are pleaſures for evermore.
That we may come to a concluſion of our diſcourſe about this glorious Oracle: Inaſmuch as we have (with ſubmiſſion to the learned) probably conjectured, that there was no light intromitted into this ſacred place from without: it may hold out to us, that when the Elements ſhall be melted with fervent heat, when the heavens, being waxed old like a Garment, ſhall be rolled up like a Scroul, and laid aſide; the new Jeruſalem ſhall have no(x)Rev. 21.23. need of the Sun or the Moon to ſhine in it: for the Glory of God ſhall lighten it, and the Lamb ſhall be the light thereof. So that there ſhall be no night there, no need of a candle, or of the radiant lamp of the natural heavens: For(y)Rev. 22.5. the Lord God ſhall give them light, and they ſhall reigne for ever and ever.
Of the Side-Chambers.
There were built round about the Temple, 3 ſtories of Chambers, beſides(z)2 Chr. 3. upper Rooms likewiſe over the Oracle, which were doubtleſſe for the grand Ornament of the building, and had their ſeveral uſes, although the holy Spirit hath not expreſly mentioned the ſervices that they were deſigned to: though it be very probable that (ſince the Prieſts and Levites are reported to have brought, from the City of David, the Tabernacle and all the holy Veſſels that were in it,*2 Chr. 5.5. & ſuch Utenſils not being uſed by Solomon) they might be laid up here. Moſt abſurd is the fancy of ſome Popiſh Writers, who compare them to the three degrees of Chaſtity, in Married Perſons, Widows, and Virgins; others of them, to the three eſtates 1. of thoſe that chaſtly uſe the conjugal band; 2dly, of Prelates and Doctors of the Church; thirdly, of thoſe who addict themſelvs to a contemplative life, as Monks and Hermits. The very mention of theſe things is a ſufficient refutation before ſober perſons. If there were any Myſtery in theſe appendant Rooms, which we may conſider as ſubſervient to the great Type of the Temple; let us have leave to reflect a little upon our Saviour's Alluſion, which poſſibly he made to theſe Chambers, when he comforted his diſciples with this, that in(a)Joh. 14.2. his Fathers Houſe there were many Manſions: if it were not ſo, he would have told them, aſſuring them that he went before them to heaven to prepare a place for them. By which we are to underſtand the Manſions of Glory, in that(b)2 Cor. 5.1. building of God, an houſe not made with hands, eternall in the heavens: ſo that when this bodily or earthly Manſion of our bodies, wherein our Souls are now contained, ſhall be diſſolved, we ſhall hereafter riſe together and fit together in(c)Eph. 2.6. heavenly places in Chriſt Jeſus. Inaſmuch alſo as we have obſerved theſe Chambers to be repoſitories for all the Veſſels and Utenſils of Moſes his Tabernacle, we may thence learn, that the contemplation of Saints in heaven ſhall be greatly refreſht about the manner of worſhip, through which they paſſed in the Wilderneſſe unto Canaan; and that the Graces therein exerciſed ſhall be the meaſure of their rewards: For their(d)Rev. 14.13. works ſhall follow them to Heaven, and they ſhall all be perfected and compleated in the fruition and viſion of God.