of Judaea no other Country affording it besides as many Authors write the Prince of Oyles or Unguents as the name imports should be left out in this choise composition Wherefore some have apprehended it to be concluded in the first words for that which we translate Principal Spices the Hebrew terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshamim Rosh Aromata capitis the spices of the head that is the chief and most eminent But because these words seem to be onely general terms comprehensive of the particulars presently enumerated therefore others have thought that the Balsame is couched under the name of free and pure Mirrhe However it be this is evident that the choisest ingredients for such a composition are commanded by God wherewith the Priests were to be anointed But as to the spiritual signification of this Unction we have the guidance of the Holy Spirit him self to direct us who in the New Testament doth frequently intimate that the participation of his Gifts and Graces is thereby shadowed forth to us The High Priest upon the account of this legal Unction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Lev. 8.3 5. and by the Seventy in the 3d verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 5th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus the anointed clearly hinting to us our Gospel-High-Priest the Lord Jesus Christ the true Messiah or Anointed of the Father with the (a) Ps 45.7 Oyl of gladnesse above his fellowes which place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly and expresly applied unto our Lord and Saviour in the (b) Heb. 1.9 Epistle to the Hebrews The glorious Antitype of David being (c) Psal 89.20 anointed King as well as Priest of his Church The same person the Apostle Peter asserts to have been (d) Act. 10.38 anointed with the Holy Ghost and with power Nay all the people of God who are (e) Rev. 1.6 Priests and Kings unto God are (f) 2 Cor. 1.21 anointed with the same Spirit The ancient Unction was external (g) Ps 133.2 upon the head of Aaron and ran down upon the beard and went down to the skirts of his Garments The Gospel Unction is internal which we (h) 1 Joh. 2.20 27. have received from the holy One and abideth in us the same anointing teacheth us all things and is truth Precious and excellent were the mixtures of that ancient Oyl What particular Gifts or Graces each might signify I leave to others being certain of this that (i) Isa 11.2 the Spirit of the Lord did rest upon Christ the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowâ—edge and of the fear of the Lord and it is of this His (k) Joh. 1.16 fulnesse that we have received even Grace for Grace This Unction was administred by measure to Aaron in a certain weight of sweets and a Hin of Oyl Olive Exod. 30.24 Joh. 3.34 but God gave not the Spirit by measure unto Christ But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 And when all the Graces of the Spirit do hold communion together in a Saint's duty as the several Ingredients of this Unction in one composition then are duties most fragrant With this Unction were all the Vessels of the Sanctuary to be anointed to signify to us that all religious exercises and Ordinances under the Gospel are no further useful and beneficial then as they are perfumed with the secret and most precious operation of the Holy Spirit through whom we are made partakers of Christ's holinesse and have (l) Eph. 2.18 accesse with holy boldnesse to the Throne of Grace The last thing in the consecration of Priests was Sacrificing whereof may be read at large in the 8th Chapter of Leviticus The blood of the Sacrifice being sprinkled upon them To note that the Office Calling and Execution of the service of Gospel-Ministers are all sanctified by the blood of Christ The Lord Jesus died to purchase a Gospel-Ministry his precious blood consecrates and sets them apart to that excellent function Oh how dreadful a sin is it for vile wretches to trample upon and scorn that Office which was dedicated by the blood of Christ who when ascended up on high * Ps 68.18 received Gifts for men He gave not onely †Eph. 4.8 12. Apostles Prophets and Evangelists but Pastors and Teachers also for the perfecting of Saints for the work of the Ministry for the edifying of the body of Christ For how long time Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The Gospel-Ministry anointed by God and consecrated by the blood of Christ and receiving gifts by the benefit of Christ's ascension is we hence learn to continue till all the Members of Christ's mystical body are gathered into one which work will not be compleatly finished till the end of the world For some Saints shall remain alive at the second coming of our Lord 1 Thes 4.15 c. when he himself shall descend from heaven with a shout with the voice of the Archangel and with the Trump of God c. Then those which are alive and remain shall be caught up together c. in the Clouds to meet the Lord in the aire and so shall they ever be with the Lord who had promised at his ascension to be with his Ministers alwayes Mat. 28.20 even unto the end of the World The High-Priest among the Jews was consecrated with blood he needed Sacrifice for his sins but our High-Priest is holy harmlesse undefiled Heb. 7.26 Ver. 24. separate from sinners and made higher then the heavens he continueth for ever and hath an unchangeable Priest-hood He was without sin and therefore the Sacrifice of himself whereby he was consecrated to all his glorious Offices was to make entrance for others into the holiest by his blood in a new and living way which he hath consecrated for us Heb. 10.20 Joh. 17.19 Heb. 10.14 For their sakes he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate and sanctify himself that they might be sanctified through the Truth For by one Offering hath he perfected for ever them that are sanctified On this excellent subject I might enlarge amply but considering there are yet several things behind in the two last Sections of this Chapter which refer somewhat to this point I shall speak but a word or two of the other Temple-Officers and come to the close of this 4th Section Having spoken thus much concerning the Priests Let me in brief hint at the rest and I shall conclude They were the Levites and Nethinims whereof at large in the former story of the Temple The Levites according to four distinct charges were divided into Singers Porters Judges and Treasurers Here some might expect possibly that I should
vast Ocean of Learning perceive their own knowledg to be equally boundless with the natures of things which have no shoars now in our lapsed estate to terminate the Intellectual vision and therefore usually of all others are the most modest and sparing in their censures when as mean spirits that sit in little Cock-boats upon narrow Rivers can easily spy Banks on both sides on the right hand of spiritual mysteries and on the left of humane Learning being generally most confident of their own attainments and like shallow Brooks make the greatest pratling Noble minds that can engrave an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the golden Ring of Sciences are usually of the calm and milde temper of Archimedes 'T is for Doggs to bark and Swine to mire it when as generous spirits well ballanced in their Morals can trample upon aspersions as low things and count it a matter below a Heathen to return them But hoping that the excellency of the Sacred Mysteries lodged within these Palaces will attract all sober persons possessed with a serious frame of spirit to take delight in waiting at the posts of Wisdom and beholding the beauty of the King of Saints when held in his galleries while the Spikenard sendeth forth the smell thereof 2 Chro. 7.2 For such I desire to pray most ardently That as the glory of the Lord did in ancient times fill the Temple at its Dedication so the same Divine presence may constantly reside in the Temples of their hearts and give them radiant conceptions of these Divine Mysteries in the enjoyment of Gospel Ordinances where his Majesty holds sweet Communion with his people There was of old a Wall of separation intercepting between the soul and God but now through the blood of that glorious Sacrifice offered up once for all there is a way paved for us into the Holy of Holies A vail of Ceremonies once darkned the glorious light of Free Grace Cant. 2.9 but now 't is rent in sunder Christ of old stood behinde the Wall he look't through a window of the Temple and the Lattices of ancient Rites but now he sheweth his face more fully and more gloriously Then was the night of Ceremonies and Shaddows but now 't is spent Rom. 13.1 nay the dawning of the day hath opened its ruddy Countenance in a full view of Grace Erasm in Jerom. Tom 1. p. 35 The Sun of the Gospel hath long stood still in the Meridian on this famous day of our glorious Joshua who hath led his Church into the Land of Canaan and the Lord grant it may never go down till all his enemies are made his foot stool Of the old Temple we may say as our blessed Lord to his Disciples when viewing the stately stones thereof Arise Let us go hence for a greater person then Solomon is here a more glorious Temple is now made manifest coming down from God out of Heaven THE TEMPLE OF Solomon CHAP. I. The first Chapter containes the Proem or Porch to the main Body of this Treatise Wherein are exposed to view the famous Preparations for the Structure of Solomon's Temple DAvid being anointed King by Samuel the Prophet at Bethlehem and therefore secretly maligned and afterwards openly prosecuted by Saul fled in the time of his distress to the Prophet of God dwelling then at Najoth in Ramah and privately resided with him Sanctified afflictions 1 Sam. 19 18. enhance Spiritual Devotion which being managed by a divine and a holy Prophet many times produce according to the person's quality noble and heroick designs for the glory of God such a one probably suggested by Samuel was this Whereupon they consulted together at Najoth that when David came to the Kingdom he should remember his Vow in distress to build or at least to prepare all materials for the erecting of a glorious Temple for Gods name in the City of Jerusalem We find these good men laying heads and hearts close together in the contrivement of all things even to the very Porters that were to watch in the gates of the Temple and reckoning them up by their Genealogy in their several Villages 1 Chron. 9.22 To this Building we read that Samuel afterwards was a principal Benefactor and set down by name in the first Book of Chronicles Chap. 26 2â— Nay we find Saul the son of Kish not wanting in dedicating some Treasures to this house of God After them mention is made of Abner the Son of Ner the Captain of King Sauâ—'s Host and Joab the Son of Zerviah Captain of King David's Hosts good patterns for Souldiers nay the chief of the Fathers also and the Captains of thousands and hundreds all dedicating some of their spoils won in Battails to maintain the house of the Lord. But above all King David bears away the Crown in this sacred business bestowing vast and honourable gifts towards its lustre and beauty What this King did the Scripture doth largely enumerate and God most kindly and favourably accept 2 Sam. 24 24· 1. The first and main thing he did yea the groundwork of all was the Purchase of the place being the Lands and Possessions of Araunah the Jebusite at the particular direction of God himself by the mouth of the Prophet Gad. Happy that threshing-floor that was turned into an Altar to dedicate First-fruits to God Happy that Husbandman whose common field was turned into holy Inclosure and happy those Oxen that worn out in honest labour do at last dye Martyrs in holy flames and happy that Jebusite that 's converted into a true Israelite O happy that Mountain that once being a Fortress of the Lame and Blind Idols of the Pagan Canaanites shall become the Temple and Palace-Royal of Jehovah Jiereh 2 Sam. 5.6 8. the living and the seeing God Gen. 22.14 Isa 2.4 Mic. 4.3 2 Sam. 24.22 Those times are pronounced blessed when Swords shall be beaten into Plough-shares and Spears anvilled into Pruning-hooks But more happy sure are these when Plough-shares shall be turned into Fire-pans Pruning-hooks into Censers when Plough-boot and Cart-boot shal be consecrated Wood to burn upon Gods Holy Altar But did David serve God with that which cost him nothing No sure He paid a sufficient price even fifty shekels of silver which together with the succeeding sums that I may reduce to our English value it 's necessary to preface in a few words concerning the Hebrew Coins and their Divisions In brief then 20. Gerahs make a shekel 60 shekels one maneh or pound 50 manehs or 3000 shekels one Talent one hundred drams or Adarconims are equivalent to 60 shekels or one maneh or pound if you compare 1 Kin. 10.17 and 2 Chron. 9.16 together As to the shekel I 'le speak a little both to its figure and value and first as to the figure the chief face of it had inscribed about the Pot of Manna these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekel of Israel The second or reverse had Aaron's
a sound judgement upon things that (y) 1 Cor. 12 10. Rom. 2.18 Phil. 1.10 differ Besides he must not be broken-footed or broken-handed The feet are for walking the hands for working Gospel-Priests must not cease and leave off walking in holy wayes or performing of holy works If others must not be (z) Gal. 6.9 2 Thes 3.13 weary of well doing how much lesse they No nor walk or work by halfs not having fit Organs or Instruments for service Many and great are the inconveniences of the defect in these members but far sadder when those that are imployed in sacred functions tread awry and halt between God and Baal or put forth their hands to any iniquity He must not be (a) Rev. 21.20 Crook-backt or a dwarf or that hath a blemish in his eye or be scurvy or scabbed or unfit for Generation and one word in the Hebrew signifieth crooked and deceitful The crookedness of the body is an usual Index of a perverse spirit They are a (b) Deut. 32.5 perverse and a crooked generation as Moses complained of the Jews Therefore Paul exhorts the people of God to be blameless and harmeless in the midst of a (c) Phil. 2.15 crooked and perverse Nation There is an old saying Take heed of them whom God hath marked which may be heeded in a sober and serious sense It 's observable that Homer brings in crooked (d) Iliad 2. v. 212. Thersites yet alone did unmeasureably brawle Thersites as one full of uncomely Garrulity and as a mover of Sedition in the Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards giving in his description of him saies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the most deformed man tâ—at came to Troy goggle-eye â—ame of one foot crook-shouldered his breast bending forward Besides this natural deformity which some bring along with them into the World there is another cause of it that 's accidental viz. a spirit of infirmity and weaknesse through some diseases as the poor woman in the Gospel that had bin (e) Luk. 13.11 bowed together 18 years Sometimes through constant bearing of weighty burdens As (f) Gen. 49.15 Issachar is represented couching down between two burthens and bending down his shoulders to impositions Hence is it that sorrow and mourning and oppression of spirit is resembled to (g) Psal 44.25 145 14. c. bowing or bending down to the Earth In all which respects such as serve at God's Altar should be persons of generous erect spirit calme (h) 2 Tim. 2.24 gentle easie to be intreated full of kindnesse overcoming by meekness those that oppose themselves Neither should yield their shoulders to the weight of worldly cares which depresse the mind down to the Earth and hinder the soul's contemplation of divine Mysteries Neither must he be a (i) Horat. Serm. l. 2. Sat. 3. v. 309. Dwarf such as by way of contempt were called by the ancients moduli bipedalis pigmies of two-foot high Although it be a great sin for any to mock and jeer at natural imperfections for such (a) Prov. 17.5 reproach the Maker more then those who contemn the poor yet because that Dwarfs in stature more low then ordinary are usually taunted at by wicked and profane spirits The wisdome of God thought fit that no such should be exercised in Temple-services Though God might sometimes order it in the course of nature that such deformed persons might proceed from the line of Aaron yet they were not to be advanced to the dignity of service Our Lord may invite little Zacheus to the Gospel-feast yet we read not of his being sent into the work of the Ministery The Children of Aaron though afflicted wich any of these deformities were yet admitted to enjoy sustenance to (b) Lev. 21.22 eat of the most holy things But certainly the intention of his was to signifie of what spiritual growth the Ministers of the (c) 2 Pet. 3.18 Gospel are required to be Men well grown in grace and in the knowledge of our Lord and Saviour Jesus Christ Further he was to be void of any blemish in his eye Many are the Blemishes Distempers Diseases of the eyes reckoned up by the Learned (d) Riolani System part 2. p. 119. Edit Basil 1629. Physitians The word in the Hebrew for blemish is usually translated Suffusio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound or mixe confusedly and it signifies either that disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffusion or a Cataract vulgarly being a humour ingendred betwixt the two coats or membrans of the eye the Cornea and the Uvea so called by Anatomists or that which is called (e) Id Anat. p. 281. Iudg. Bat. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albugo a white spot or Cicatrice after the cure of an Ulcer which is seen in the black of the eye or in the Iris that little fibrous circumference about the Pupil We see what great care there is taken about the eyes of the Priests As they must not be blind so neither have any imperfections in their eyes Seers ought to be qualified with acutenesse of eye-sight spiritual watchmen have need of clear and bright knowledge Ordinary Christians may perhaps make shift to get to heaven though with confused knowledge but Ministers must beg for a distinct and choise visive faculty The eye that 's blood-shot can't see clearly The mind that 's vexed with Cholerick suffusions cannot discern in Judgment If (a) Act. 9.18 Paul be sent of the Gospel-messages behold scales do fall from his eyes If any be Angels of Churches let them pray to (b) Rev. 3.18 Christ for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oyntment for their eyes that they may understand the truths of God fully and clearly Again the Priests of old were not to be tainted with (c) Lev. 21.21 scurvy or scab The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias turns them by purulenta scabies and scabies perpetua The Vulg. jugis scabies impetigo the 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is translated a (d) Deut. 28.35 sore botch If the 70 have rightly expounded it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is the dry Itch as (e) P. 269.6 Riolanus explaines it and so Buxtorf out of Rab. Solomon calls it the Malignant-Scab dry within and without The other is the foul creeping Scab which the last expounds to be the Scab that cannot be healed of near kind to the Leprosie But the matter is not great about terms The meaning seems to be that Priests ought not to be infected either with the ordinary Itch or the incurable Scab which is seldom-healed Now as Itching-eares are (f) 2 Tim. 4.3 tokens of men of corrupt lusts and full of novel fancies every day new itches and lustings after strange things and new doctrines So a Priest that is itchy is much more abominable who is defiled with
〈◊〉 Iejus as the one and onely God (e) Plut. ibid. p. 699. Besides this Title at Delphos There was antiently likewise at the * Porphyr de abstin l. 2. p. 155. Temple Epidaurus an inscription in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to this fragrant Temple hastes in vain Who doth not in his breast chast flames maintain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's Chastity befitting a Temple saith Porphyry in that place when our thoughts are onely exercised and busied about holy matters But whether or no there were any such like inscription on the front of this famous Porch of the Temple though I am not able to resolve by reason of Scripture-silence where as Josephus relates of pillars standing in one of the walls of the Temple in latter ages of 3 cubits high ingraven with certain letters declaring (e) De bell Judaic l. 6. cap. 6. sec Ruffin p. 916. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no stranger might be admitted within that holy place Yet this I am sure of that the counsel of Paul is most safe and wholesome that he that cometh to God and draweth nigh in a way of holy worship (f) Heb. 11.6 should believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that HE IS and that he is a rewarder of them that diligently seek him Whether no the antient Temple had any such inscription of an Ehejeh upon it or not to bring to mind the unutterable essence of God whose face they sought that drew nigh to him in his sacred services it is not much material seeing now it is not in the mountain of Samaria not in Jerusalem that God will be worshipped but we must endeavour to preserve the memorials of his fear and the indelible Characters of his infinite essence upon our hearts when we come to worship him in spirit and truth For the (a) Joh. 4.23 Father now under the Gospel seeketh such to worship him We must remember to cast a watchful eye upon the (b) Eccl. 5.1 feet of our affections before we approach to the house of God and seriously consider whether we have taken straight steps in the paths of his commandements and whether they are set in due order and cleansed (c) 2 Chr. 30.19 according to the preparation of the Sanctuary For we must (d) Heb. 10.22 draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water viz. our conversations cleansed with the water of the spirit in the laver of (e) Tit. 3.5 regeneration as the antient Priests of the Temple did wash their bodies in the water of the brazen-sea that stood in the inward Court before they entred the Sanctuary to officiate in their sacred functions We are to observe further that there were several steps by which they were to ascend into this Porch before they could enter the holy place to shew the divine elevation of the souls of spiritual worshippers even as Jacobs ladder had several rundles which the ascending Angels were to climb before they could arrive (f) Gen. 28.13 near to God who stood at the top thereof in that mysticall Vision In like manner in respect to our drawing nigh to God in divine worship Soul-exalting humiliation deep and serious Meditation searching Examination self-judging condemnation by reason of our infinite unworthinesse to converse with so holy a Majesty together with ardent Ejaculations of our hearts in prayer toward heaven his holy place are the several steps by which we mount up into the Porch of Praeparation that gives us admission into fellowship and communion with God in his Sanctuary-worship We read concerning Peter and John (g) Act. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ascended or went up to the Temple at the hour of prayer grant leave to an allusion thereby to shadow forth the elevation and lifting up of our minds in the heavenly Climax or Scale of praeparation for the spiritual worship of his Majesty in the assembly of his Saints These Stairs or steps in their extent from North to South were of sufficient length to admit many Priests in a joynt ascension up to the Porch and so into the Sanctuary if the occasional Service did so require as at the time (h) 2 Chr. 26.17 of King Uzziah's intrusion into the Priestly function we read of the High-Priest and fourscore of the inferiour at once with the King at the Incense Altar The convenient copiousnesse of which Ascent may hint to us that in Gospel daies many with the voice of gladnesse shall say one to another Let us (i) Ps 122.1 go yea (k) Isa 2.3 let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us of his waies and we will walk in his Paths Which places together with many other in Scripture may reflect upon all the spacious and stately ascents at the severall Gates of the Courts and of the Mount Moriah itself where the legall Services were performed This Porch into which we have now brought our devout Reader is generally conceived to have been open and without doores on all sides on which it was not annexed to the body of the Temple possibly intimating to us the open-heartednesse of God's Grace and Mercy under the Gospel the freenesse of his Goodnesse inviting all poor distressed Sinners to draw nigh to Him so be it they make their addresses in a holy and pure Evangelicall manner For (l) Prov. 9.1 c. Wisdom hath hewen out her seven Pillars hath built her House hath slain her Beasts hath mingled her Wine and furnished her Table of Shew-bread within the Sanctuary hath sent forth her maidens of honour the Virgin-Embassadours of her pleasure to cry with a loud voice Whoso is simple let him turn in hither (m) Isa 55.1 Ho Every one that thirsteth (n) Rev. 22.17 The Spirit and the Bride say COME For the Gates of the Temple of the (a) Rev. 21.25 new Jerusalem are never shut yielding constant admission for those that are saved out of the Nations to walk in the light thereof The costly and beautifull gilding that adorned this holy Entrance denoted the Splendor and admirable Excellency of divine and spirituall worship even at our first initiation into Society with God in his blessed Ordinances Oh! how much of God doth a humble and holy Soul find within him when he doth but sett his heart aright toward his testimonies What sweet experienced tastes of God's goodnesse hath such a Soul enjoyed With what divine irradiations upon his understanding hath he been enlightned and enlivened when coming sensible of his own emptinesse and unworthinesse to hold spiritual converse with his holy Majesty The very (b) Psal 119.130 Entrance of his Word giveth light and a blessed understanding to the Simple The fear of the Lord is the (c) Psal 111.10 Beginning of Wisdom when
Long may he continue both fragrant and fruitfull in our Sanctuaries But to proceed All these curious Ornaments hitherto mentioned were overlaid with most precious Gold even the Gold of Ophir or (e) 2 Chr. 3.6 Parvaim differing names as (f) Ar. Mon. anti Judaic l. 1. c. 9. some conceive of the same place which is apprehended to be no other then the Country of Peru so called at this day in the American Continent a place very plentiful of Gold Now although the Assertors of this Opinion viz. that the ancient Ophir was the same place with the present Peru are without doubt greatly mistaken yet the Argument which some use against that assertion viz. that America was not discovered by the Ancients no not till the daies of Columbus as they conceit is as false For (g) Biblioth Hist l. 5. p. 207. Ed. Gr. H Steph. Diodorus Siculus acquaints us that the Phoenicians those most famous Sea-men of old times were by great storms driven off from the Coast of Africa farr to the Westward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many daies together and at last fell in with an Island as he terms it and as America is now almost fully discovered to be of great magnitude and vast Extent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying from Libya many daies sail toward the West which Story can be fixed upon no place in the World save America if the Relation of Diodorus had solid ground for its truth For the few Islands of the Atlantick vast Ocean called the Azores and some others are very inconsiderable in their Bulk Moreover this discovery of the Tyrians our Author doth insinuate to have been performed in very ancient times Concerning this place as some conceive Plato likewise doth treat in his (h) Pag. 24. To. 3. ed. H. Steph. 1578. Timaeus when he saies that beyond the Pillars of Hercules there was an Island in the Atlantick Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 larger then Africa and Asia put together and in more modern times but a good while before Columbus Madoc a Prince of the British blood had found it out Powels Hist Wales pag. 228. But whatever their actual discoveries were it is evident and clear that the Ancients were very skilful in the knowledge and praediction of Eclipses as is famously known concerning Thales Hipparchus Calippus and many others who could not be ignorant of the (a) Clavis Com. in cap. 1. Spher Johan de sacro Bosco p. 146. edit Lugd. 1618. Metam lib. 1. Fab. 1. roundnesse of the Earth it being demonstrable from the Moons Eclipse might thence inferr that there might very probably be other Lands on the other side the Globe within the bosome of the Atlantick Ocean to give a poize to the vast Continents of Europe Asia and Africa For as Ovid had observed possibly from the writings of some Mathematicians or some common stories then abroad in the World circumfuso pendebat in aëre Tellus Ponderibus librata suis That the Earth * Job 26.7 hung within the compassing air being equally poized with its own weight the opposite parts pressing towards the Center against each other Which is the Ground whereupon the (b) Of Languages p. 120 learned Breerwood doth most probably inferr that the Terra incognita or that part of the Earth as yet unknown to us lying toward the Antartick Pole doth equalize the whole Continent of these three parts of the Earth into which the ancient Geographers did divide it to counterpoize the great and vast tract of Land which is discovered in the North parts of the World even as far as 81. degrees by William Hudson an Englishman as Purchas relates in his Pilgrims Part. 3. pag. 464. and before that to 82 degrees of Latitude in a place which the (c) Bert. Ta. bul Geogra Contract Amsterdam 1616. p. 59. 62. Hollanders made to in the year 1596 if Bertius say true and called it Spitsberg from its craggy and mountainous inequality And lest any should object that possibly the Southern Seas might be shallower then ours it is answered by the experience of our own Mariners who have found it on the South of Africa and America to the contrary I am sensible how farr I have diverted from the businesse in hand upon the pleasantnesse of this Inquiry yet shall I crave pardon for one word or two more whereby I would shew that we may even out of Scripture gather something concerning the roundnesse of the Earth For at first the waters did cover the face of the Earth before ever the Mountains were weighed in scales and the Hills in a ballance which by the mighty power of God's word were taken out of the body of the Earth underneath the incircling Waters and laid on heaps by his admirable and infinite skill and power in such manner as to give an equal poize as well as to †Arias Mont. Anti. Judaic p. 13. yield deep and vast channels and caverns for the waters to subside and sink into which were also weighed by measure Job 28.2 He it is who measured the waters in the round (d) Isa 40.12 hollow of his hand So in the book of Job where we read He hath (e) Job 21.14 compassed the Waters with bounds the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His appointment or constitution as Arias translates hath he described with a Compass upon the face of the Waters and so to the same purpose the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He encircled the waters according to his appointment In like manner speaks the Spirit of God in the book of Proverbs that Christ the Wisdom of the Father was with him rejoycing alwaies before him when he set a (f) Pro. 8.27 Compasse upon the face of the Depth Whereby we learn that Solomon had probably some Knowledge of the circularity of the Earth and Water in one Globe That the Earth was sphaerical the Prophet (g) Isa 40.22 Isaiah seems to insinuate when he brings in the Majesty of God sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Globum Terrae Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventy on the Circle of the Earth Lastly that the Heaven which environs this Globe on all sides is also round Eliphaz the Temanite observes when he mentions God's walking upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circuit of the heavens So that although Scripture most frequently speaks according to the apprehension of the vulgar as in the Earth's station of the ends and sides of the Earth the Sun and Moon as being the two greatest lights the measure of the brazen Sea whereof before and in such like yet there are very excellent hints of true physical Notions in the sacred Leavs as in that of the (a) Ps 132.7 Jer. 10.13 51.16 Eccles 1.7 winds coming out of the Earth and the rivers proceeding from the Sea and many others So in this particular of the roundnesse of the Earth and Water in one body But to conclude with an
things do but generally hint at the Churches excellencies and probably carry not in them any particular reflection Wherefore I intreat that I may alwaies be construed according to this sense here laid down as not indulging a private fancy nor being any thing positive in these points onely speaking by way of allusion unlesse hints from Scripture do fortify and uphold them Wherefore to proceed according to this intreated construction In like manner the prominency or standing out of the precious stones for so they are conceived to have been bunching out in squares might declare the visibility the exemplarinesse and the radiancy of the Saints The sides of the Sanctuary had three principal great and large ornaments the Palm-Trees the bunches of open flowers of Lillies and the Cherubims The Palm-Trees might denote the Saints patience and the emergency of the people of God out of trouble and persecution who though depressed yet are not broken though cast down yet not destroyed (d) 2 Cor. 4.9 and that if they persevere unto the end they shall walk with (e) Rev. 7.9 Palmes of Victory in their hands after the Lamb whithersoever he goeth Besides as the Palm-Trees stood upright with bunches of pendulous fruit It might shew that Saints have (f) Joh. 4.31 meat to eat in the Sanctuary which the world knoweth not of As there were open flowers carved in Cedar and covered with Gold So the Saints in the State of their conversing here below in Church-Ordinances are filled with the hopes of Glory Christ in them the true Lilly (g) Cant. 2.1 of the Vallies the (h) Col. 2.27 hope of Glory As they are pure white Lillies noting the impolluted ground of their hopes so doth this hope (i) 1 Joh. 3.3 purify them more and more even as he is pure Finally As we find Cherubims on the wals they might denote the constant communion of the Church with Angels For even those pure Spirits do desire (k) 1 Pet. 1.12 to pry into the Mysteries of the Gospel To the intent that now unto (l) Eph. 3.10 Principalites and Powers in Heavenly places might be known by the Church the manifold wisdom of God To note likewise that we should do the will of our Heavenly Father as the Angels in Heaven do perform it with constant alacrity and chearfulness Therein might likewise be exhibited the constant protection of the Church which God affords not only by his own immediate presence but by the subserviency of Angels who are made ministring (m) Heb. 1.14 spirits for them who shall be heirs of salvation Wherefore because of their presence at Church-Ordinances Paul charges Timothy not only before God but also the (n) 1 Tim. 5.21 Elect Angels Women likewise that they should have (o) 1 Cor. 11.10 Power over their heads that is Vailes upon their faces because of the Angels presence in their Church-assemblies as some have interpreted that obscure place Thus much let be sufficient to have spoken of the inside Ornaments of the Sanctuary a little of the Windows Floor and Cieling and I shall then lead you into the sacred Oracle The Windows were made to let in the Light of the Sun into the Sanctuary I will not say there was any particular thing thereby typified but give me leave to allude in conformity to and harmony with the rest so that as the other Ornaments shewed the various graces of Saints adorning the Church within so these might signify a divine irradiation shining from heaven upon their understandings Or what if Christ's Gospel-Light should be noted by (p) Cant. 2.9 it as shining through the windows who is represented shewing himself through the Golden Lattesses Besides since that windows in Scripture are sometimes taken for the (q) Eccles. 12.3 eyes and finding that Prophets are termed (r) Kin. 17.13 Seers Why may not these windows of the Temple typifie the Gospel-Ministers that receive Visions from Heaven For it is by the (Å¿) Psal 36.9 Light of Heaven only we that can see and enjoy the true Light John the Baptist is termed by our Lord himself (t) Joh. 5.35 a shining Light and otherwhere the Apostles are called the (u) Mat. 5.14 Lights of the World not as if they were immediate Fountains of Light but as Starrs and Candles that shine with a borrowed Light or like Diaphanous or pellucid bodies that transmitt Light which originally flowes from Heaven it self teaching us that we must receive no Light from Teachers in Church but such as comes through them from Heaven Wherein we see the difference betwixt them and other Saints Ministers being capacitated to convey light to others as being indued with clearer capacities and irradiated with Heavenly Visions As glasse Crystal the Lapis Specularis so much used by the antients for windows and indeed all perspicuous bodies having (x) Basso Cont. Arist stotl p. 546. straight and direct pores are fitted for transmission of rayes of Light although all Diaphanous bodies do not perform it with equal lustre but accordingly as they are thick or thin or as the pores are more or lesse obstructed by those material atoms as of sand in the glasse and the like whereof they consist For indeed none of these pelluicd bodies be they never so thin but admit of some small (y) Lydiat prael Astr. p. 24. Gassend Epicur Philos. Christ 1. p. 302. refraction although indiscernable to the eye as hath bin observed by curious inquirers We may from the mention of the Temple-windows although we cannot learn that they were adorned with glasse yet herein alluding unto holy Prophets and Evangelical Ministers look upon them as fitted by God with clearer apprehensions the pores of thier understanding being made more direct for the drinking in of the beames of divine Light and transmitting them to others Whereas the Capacities of ordinary Saints are commonly distorted with cares and obstructed with the sorrows troubles and businesses of this World But let Prophets take heed that as the beams of Light receiving tinctures from red or green glasses accordingly do distaine the ground they suffer not the Light of Heaven of its self pure and uncoloured to be mixed and polluted with private passions and affections It is to be observed besides that as those win lows were narrow without and broad within to yield an expansive light into the Sanctuary It might denote that all the understanding which Gospel-Ministers receive from heaven must be imployed for the benefit of the Church of Christ These Windows were high likewise as being above the side-chambers appendant on the out side of the Temple noting the end of the Ministry onely to present divine and heavenly Objects but nothing of terrene and low concernment If we take them to signify the medium or means of the particular illumination of each Saint or the power and faculty of discerning whereby Saints look up to heaven with an eye of love and desire and on earth with