The Temple of Solomon Portrayed, History · Chapter 9 · Section 5

The Temple of Solomon Portrayed · History · Chapter 9 · Section 5

p. 320SECT. V. The Services of the Temple ſpiritualized.

THis Section I ſhall divide into two Paragraphs, according to the preceding Hiſtory, and ſpeak very briefly to each: becauſe this would require a large Volume of it ſelf, if compleatly and fully handled: and therefore I ſhall but ſuccinctly touch at things in this following method and order.

1. Of the ſeveral Services and Solemnities according to ſtated times.

2. Of the various Sacrifices, with ſeveral attendant Rites and Ceremonies.

As to the firſt particular, the Services may be diſtinguiſhed into ſuch as were conſtant without intermiſſion, or ſuch as fell out in their ſeveral appointed ſtations and periods.

The conſtant Service was that of the Porters in watching at the Temple-gates, night and day. Bleſſed is the man (ſaith Wiſdom)(a)(a)Prov. 8.34.Prov 8:34 that heareth me, watching daily at my gates, waiting at the poſts of my doors. Happy are they that, like holy Anna, depart not from the Temple(b)(b)Luke 2.37.Luke 2:37 but ſerve God with faſting and prayer, night and day. Such as wait for the conſolation of Iſrael and look for Redemption in Jeruſalem, ſhall have their expectations ſatisfied with the marrow and fatneſſe of his Houſe.

The daily Service of the Temple was the Juge Sacrificium, the daily Sacrifice of a Lamb, morning and evening. Which hinted at the conſtant and daily approaches of the People of God to the Throne of Grace, night and day. The Lamb ſignified Chriſt,(c)(c)Joh 1.29.John 1:29 taking away the ſins of the World, who is repreſented in the Revelation-Viſions as a(d)(d)Rev. 5.6, 12.Rev 5:6Rev 5:12 ſlain Lamb, ſlain from(e)(e)Rev. 13.8. Tertull. de pudiciti… p. 475. Edit. Par. Tom. 2. 1566. Heb. 13.20.Rev 13:8Heb 13:20 the foundation of the World, in all the Sacrifices of the ancient Patriarchs and of the Jewiſh Paedagogy. To note, that all our prayers and addreſſes to God muſt be put up in the name of this holy Lamb of God, if ever we expect to find acceptation at the door of heaven. Tertullian mentions the ingraving on the Cups of the Primitive Chriſtians, the figure of a Shepheard carrying a Lamb on his ſhoulders; He that was the Lamb of God was ſlain, that he might riſe from the dead [an foreign] a Chief-Shepheard to carry his poor Lambs, ſome in his boſome, ſome on his ſhoulders, to heaven. We in our daily Sacrifices muſt look up to this Lamb, as onelyonly able to carry away all the defilement of our prayers, and reader us as unſpotted before the Father through his mediation.

p. 321The weekly ſervice was on the Sabbath or ſeventh day; and therein the Sacrifices were doubled, to ſet forth a more extraordinary ſervice unto God in the publick Ordinances on that day under the Chriſtian diſpenſation. As for the change of the day from the ſeventh to the firſt day of the week, it is not my work to handle that controverſy here: But whoſo pleaſeth to be ſetled and confirmed in the truth about this matter, may conſult that Learned and Judicious Treatiſe of Mr. Herbert Palmer, and Mr. Daniel Cawdry, who have given a Superſedeas to other mens labours in that particular, where they may receive abundant ſatisfaction, who are capable of rational arguments and clear proofs from Scripture, and the practiſe of all the primitive Churches.

Beſides, this Sabbath, we are now upon,Heb. 4.9.Heb 4:9 might ſhadow the eternal Sabbatiſm of reſt, which our ſpiritual Joſhua or Jeſus will bring his people to, at the great day.

The Monthly ſervice was performed on every New-Moon; which might ſignify the Churches renovation and reformation.

The Church hath her ſpots and viciſſitudes, Eclipſes, and various Aſpects, while here below. Yet, when at the full of her Glory, all is but by a borrowed light from Chriſt the Goſpel-Sun, ſhe being fair as the Moon,Cant. 6.10.Song 6:10 and perfect through his comlineſſe, Ezek. 16.14. Under the Goſpel ſhe is clothed(f)(f)Rev. 12.1.Rev 12:1 with the Sun, and hath the Moon (all the Jewiſh feſtivals) under her feet.

The Annual Feſtivities follow, and none muſt come to them empty handed, but bring Vitulum petulantiae; Bovem ſuperbiae, Arietem luxuriae, Tho. A-kemp. par. 1. pag. 119. The Calfe of Petulancy, the Oxe of Pride, the Ram of Luxury.

Firſt, The Paſſeover, which ſignified God's paſſing us over for the ſake of Chriſt, and bringing us out of ſpiritual Egypt. Chriſt (g)(g)1 Cor. 5.7. Cloppenb. p. 142. & 144.1 Cor 5:7our Paſſeover being ſacrificed for us. For as it was in the Paſchal Lamb, ſo in Chriſt was it verified, () a bone of his was not broken. As the Paſchal Lamb was ſlain in the Evening; ſo Chriſt died in the Evening,(h)(h)Joh. 19.36.John 19:36 (i)(i)Mat. 27.46.Matt 27:46about the ninth hour of the day. If we divide the day of(k)(k)Joh. 11.9.John 11:9 twelve hours (according to the computation of thoſe times, they being unequal houres according to the various length of daies throughout the year) into four parts, then our Lord's death falling out about the ninth hour of the day, his paſſion was finiſhed about the end of three fourths, or in the Evening, anſwering about Eaſter, (in that year when as the Sun was in a vernal ſigne, paſt the Equinoxe) to our Afternoon between three and four of the clock, as we terme it. Furthermore, according to the Rabbinical account of the World's duration, for the ſpace of 6000 years (whereof I have given a hint before): Our Lord dying in the 4000th year of the World, by the computation of Biſhop Ʋſher, and other exact Computators; as he finiſhed his life by dying for ſinners in the end of the Jewiſh Paedagogy, ſo came it to paſſe alſo in the approaching Evening of the World. Nay, in the times preſently ſucceeding, James told them that(l)(l)Jam. 5.9.Jas 5:9 the Judge was then at the door, and generally throughout the Epiſtles, Goſpel-daies are called the(m)(m)Heb. 1.2.Heb 1:2 last daies: The(n)(n)1 Cor. 10.11. Dr. Whitaker de Sacramentis pag. 109. Edit. Francof. 1654.1 Cor 10:11 ends of the World being come upon us.

Some there be who conceived that the Paſſeover did typify and praefigure the Sacrament of our Lord's Supper, wherein the ſoul of a Believer feeds upon Chriſt, the Lamb of God. But doubtleſſe, in the main the Scripture doth therein point at Chriſt.

p. 322The Sacraments of both Teſtaments do hold forth the Lord Jeſus: the former look forward upon him, as being not yet come, the latter look backward upon him, as being already come: For hereby we(o)(o)1 Cor. 11.26.1 Cor 11:26 ſhew forth the Lord's death till he come, that is, in his laſt and moſt glorious Advent, to deliver his people and to judge the World of the ungodly.

The next Annual feſtivity was the Feaſt of firſt-fruits, or Feaſt of weeks, being celebrated fifty daies after the Iſraelites coming out of Egypt, and therefore is called in the New-Teſtament,(p)(p)Act. 20, 16.Acts 20:16 Pentecoſt. At the firſt Pentecoſt in the wilderneſſe, was the Law given by Moſes. In the laſt Jewiſh Pentecoſt was the(q)(q)Act. 2.1.Acts 2:1 Holy Ghoſt given to the Apoſtles at Jeruſalem: and then the firſt-fruits of the Goſpel were offered up to God through Jeſus Chriſt by that miraculous converſion of(g)(g)Act. 2.41.Acts 2:41 3000 ſouls by the Sermon of Peter. Which was the earneſt of the great Harveſt to follow in the whole world.

The Feaſts of the ſeventh monethmonth were theſe:

1. The blowing of(h)(h)Lev. 23.24.Lev 23:24 Trumpets on the firſt day of the ſeventh monethmonth, and might hint at the preaching of the Goſpel moſt clearly in the latter end of the world, as ſome apprehend.

The Faſt of Expiation on the tenth day of the ſeventh monethmonth, was a moſt clear preſignification of our bleſſed Lord's(b)(b)Crames. expiating for ſin.(a)(a)Ribera, p. 339. Some apprehend that this and other Faſts among the Jews, might denote the ſolemn faſtings for ſin under the Goſpel, the denial of our ſelves, taking up the Croſs of Chriſt, and the conſtant ſtudy of the mortification of(c)(c)Gal. 5.24.Gal 5:24 the fleſh and all the luſts thereof.

The Feaſt of Tabernacles, as it reflected backward on the Jews(a)(a)Lev. 23.42.Lev 23:42 dwelling in Booths in the Wilderneſſe; ſo it looked forward likewiſe on the ſtate and condition of Chriſtians, while travelling thorough the wilderneſs of this World, that we are but ſtrangers in this Earth, (d)(d)1 Chron. 29.15.1 Chr 29:15as all our Fathers were. Our dayes flee away like a ſhadow, we have here no abiding City. The Lord himſelf alone is(e)(e)Jerom. Tom. 6. in Zach. p. 347. cum ſolice. Pſalm 90.1.Ps 90:1 the dwelling place of Saints in all generations, as holy Moſes ſpeaks of himſelf and the children of Iſrael, while wandring in the howling Deſart of Sinai. Wherefore Abraham and all the Bleſſed Patriarchs dwelt in Tents,(f)(f)Heb. 11.14, 15, 16.Heb 11:14Heb 11:15Heb 11:16 plainly declaring, that they ſought a Country which is Heavenly. To which God of his infinite mercy bring us through the propitiatory blood of the(g)(g)Heb. 13.20.Heb 13:20 Great Shepheard of the ſheep, the Lord Jeſus whom he raiſed from the dead.

On the ſeventh day of this great Feaſt of Tabernacles, there was offered the ſmalleſt number of Sacrifices: to note the declining of that antient legal and Ceremonial Worſhip,(h)(h)Sheringham in Codicem Joma. p. 39. and that a more perfect ſacrifice was ready to be introduced in their room.

Beſides the preſignification of ſome Goſpel-Excellencies by theſe Feaſts; It is noted by a learned Man, that there was a reaſon for their celebration among the Jews, referring to the impetration of ſome particular bleſſings upon the Earth, according to the ſeveral ſeaſons of the Year wherein they were ſolemnized.

There was an offering of the quantity of a Homer given up at the Paſsover to beg a bleſſing on the Harveſt. The firſt-fruits they offered up at Pentecoſt to obtain a bleſſing on the fruits of their trees: at the Feaſt of Tabernacles they(a)(a)1 Sam. 7.6.1 Sam 7:6 powred out water to beg the bleſſing of Rain upon the Earth, it being then the ſeed-time in the land of Judea. Theſe Waters were drawn out of the Fountain of Shiloah. Whence it is that the Evangelical Prophet p. 323complains of the Jews that they refuſed the(b)(b)Iſa. 8.6.Isa 8:6 waters of Shiloah, that go ſoftly, not truſting in Gods gracious promiſe that he made to King Ahaz of the true Shiloah, He that was to be ſent to them, the Meſſiah: Iſa. 7.14.Isa 7:14which was given as a firm word for him to reſt upon againſt the Kings of Iſrael and Syria. For it was plain, that the Race of David ſhould continue till the coming of that Immanuel, who was to be born of a Virgin; and therefore the enemies ſhould not prevail to extinguiſh the Royal Race of Judah. Hence is it, that our bleſſed Lord alluding to this Libation or powring out of Waters at the Feaſt of the Tabernacles, cryes out, in the laſt and great day of the Feaſt, John 7.37.John 7:37that they ſhould come to him as the true Fountain of Shiloah that gives forth living waters: which thing he ſpake concerning the Spirit. For he that believeth on him, as the Scripture ſaith, (that is, he whoſe Faith is grounded on Scripture-promiſes: for we are not to underſtand that Text of any citation, there being no ſuch place extant), out of his belly ſhall flow Rivers of living-waters. i. e. There ſhall be within him a Heavenly ſpring of Grace, that ſhall flow into the Ocean of Glory.

The Heathen had an apiſh imitation of this great Feſtivity,Plut. Theſ. gr. p. 19. Edit. 1. Steph. 80. Plut. Romul. p. 66. gr. Aedit. H. Steph. as Plutarch remembers in the life of Theſeus, that the Athenians had their foreign in memory of the deliverance of their City by Theſeus and to implore a bleſſing on the fruits of the earth, and moreover concerning the Romans at ſet times dwelling under Fig-trees, as the ſame Author hath recorded in the life of Romulus, and in the fourth of his Sympoſiacks, mentioning this Feaſt, fooliſhly compares it with the Heatheniſh Feaſt of Bacchus, qu. 5.

Here, before I conclude, give me leave to treat a while upon the Conjecture of ſome perſons, who conceive the 3 ſolemn Feſtivals celebrated among the Chriſtians to have been pre-exemplified in thoſe 3 Eminent Feaſts of the Jews.

The birth of our Saviour, anſwering to the Feaſt of Tabernacles. For ſo a very Learned man of our Nation, and others, viz. Beroaldus, Mede Vol. 1. p. 618.Scaliger and Calviſius conceive, and ſeem to prove it by good arguments, that our Saviour was born in September, the time anſwering to the Feaſt of Tabernacles. Our bleſſed Lord when brought forth into the light of this world according to his humane Nature did then, foreign, make his Tabernacle with men.

And ſo for the other, that Eaſter and Whitſontide did reſemble the Paſsover and Pentecoſt. But I ſhall not lay ſtreſs upon theſe things. That which is ſomewhat more material for ſuch as do ſacredly obſerve theſe Feſtivals, to conſider, is this: That at this preſent day we have utterly loſt the true time of the celebration of them; and truly a great part of the devotion is thereby extinguiſht.

For as to the uſual and common ſolemnization of the Nativity of Chriſt: though we ſhould grant (contrary to the ſenſe of Mr. Mede and ſeveral learned Authors) that our Lord was born on the 25 of December, between 1600. and 1700 years ago: yet it may be evident to all that will ſeriouſly weigh the Truth, that we are now ſeveral dayes diſtant, from the ſuppoſed time and point of his birth.

For if ſo be the motion of the Sun from one fixed point, ſuppoſe the firſt degree of Aries through the Zodiack to the ſame point again, be comprehended within this ſpace of time, viz. of 365 dayes, 5 hours, 49. minutes, and 4 ſeconds: and other odd ſcruples not worth naming in this Computation, According to Bullialdus, or, as Longomontanus, 365 d. 5 h. 48 min. 55 ſeconds, Long. l. 1. Theor. c. 5. p. 2227. and other eminent Aſtronomers; Then there will fall out 11 min. (letting paſſe the 2 ſeconds) to be reſerved every year for a Calculation of certain hours, yea and dayes at laſt, wherein the Julian p. 324year will tranſcend the true ſtate of the Sun's menſuration. For they reſerve every year 6 compleat hours to make a day for the Biſſextile-year being every fourth in order, which doth not preciſely agree with the Sun. For it exceeds by 4 times 11 minutes, which every fourth year ariſes to 44′. Or to ſpeak more preciſely:(a)(a)Buliald. Aſtronom. Phololaic. ed Par. 1645. l. 2. c. 3. p. 68. The Tropical year according to exact Computation is determined to conſiſt of 365 dayes, 5 hours 49′. 4″. 21‴. 3''''. which fals ſhort of 6 houres by 10′. 55″. 38‴. 57''''. in every year. Now if we compute to the preſent vulgar year of our Lords Incarnation 1659: Theſe ſcruples will ariſe to 11 dayes, 13 hours, 58 min. 40″. 41‴. 3''''. Wherein the celebration of this Feſtivity ought to anticipate the 25 of December in our common Julian year, and ought to be celebrated almoſt 12 dayes before our ordinary time. As to which who is ſo ignorant as not to know that therefore the Pontificians do according to the Gregorian Emendation precede us by 10 dayes, in their account which is called the New Style? But they went no higher than the time of the Nicene Council in the correction of the year, and ſo fell ſhort in this point of the true time. The reaſon why they went no higher, I leave for them to give.

As for the celebration of Eaſter, it is not unknown to ſuch as are but moderately verſed in Eccleſiaſtical Hiſtory, what ſtirs there have been in the Church in the 5th. 6th. and 7th. Centuries &c. between the Greeks and the Latines: nay, in our Brittain, between the Scots and the Saxons, as appears(b)(b)Bede Eccleſ. Hiſt. l. 2. c. 2. & l. 4. c. 5. & l. 2. c. 22. by the Writings of venerable Bede. The Chriſtians ſtudying to conform the time of its celebration to the ſeaſon of the Jewiſh Paſsover. What laborious Tables, Calendars and Canons were framed by Victorius, Hippolytus, Anatolius, Dionyſius, Exiguus, and many others. Whereby it comes to paſſe, that this Feſtival does ſo vary every year according to that Sabhath which follows the full Moon next after the vernal-Equinoxe. Whereas ſeeing the deſign of the Chriſtians was therein to commemorate the time of our Lords Reſurrection: If they would have kept the exact time, they ſhould have conſidered what day of the year he aroſe, and what time of the morning of that day as near as may be to Scripture, and by the beſt Rules have found out the Sun's place exactly in the Zodiack, and when the Sun did Return unto that point in every year, to celebrate it accordingly.(a)(a)Lang. de Annis Christi. p. 415. l. 2. c. 8. Langius, a learned and laborious Calculator of Scripture-times hath ſtated the Reſurrection of our Lord in the 4746 the year of the Julian period. In the 4th. year of the 202^d. Olympiad, the Cycl. ☉ 14, of the ☽ 15. the Indiction 6. and on the 5th. of April according to the Julian Calendar, in the 33d. year from his birth according to our common Computation. The Aequinoxe in thoſe dayes fell out about the 22 of March, and ſo the Sun will be found in the 14 of Aries upon the 5th. of April at noon in the Meridian of Jeruſalem: or, to come nearer the point, having examined it by Calculation out of the late corrected Tables, I find the ☉ to have been in ♈. 13°. 27′. 25″. in the noon of the Reſurrection-day, agreeing commonly with the 23 of our March. By which in any good Ephemeris, every one may judge how far the preſent Celebration of this annual Feſtivity, errs from the Truth, and conſequently that of Pentecoſt, which depends upon this.

But I have inſiſted too long on theſe things. I ſhall conclude(b)(b)Rom. 14.6.Rom 14:6 That he who regardeth the day, ſaith holy Paul, regardeth it unto the Lord, and he that regardeth not the day, to the Lord he doth not regard it. As for theſe things, as Paul (c)(c)1 Cor. 7.25.1 Cor 7:25ſaid in another caſe, we have no commandment of the Lord. But of ſuch as endeavour to conform themſelves to Jewiſh Feaſts, the Apoſtle may ſay as of the Galatians: (d)(d)Gal. 4.10.Gal 4:10Ye obſerve dayes, and times, and months, and years: I am affraid of you, lest I have beſtowed upon you labour in vain. But in this point how far Eccleſiaſtical Sanctions have power and Authority over Chriſtian p. 325liberty in matters of indifferency, I leave to the deciſion of able, grave, learned and holy men. But yet however, whoſo do incline to keep theſe times, certainly they cannot but think their devotion and zeal to be much cooled by the falſe aſſignation of the time of their celebration.

Having thus briefly hinted at the principal Jewiſh Feſtivals: I ſhall come to the ſecond thing propoſed in the beginning of this Section touching the various ſacrifices wi…h their Appendancies. Which, that they did portend and preſignifie the great and only ſatisfactory ſacrifice of the Lord Jeſus, is granted by all ſober perſons, any thing verſed in the compariſon of the two Teſtaments: For ſo the Spirit of God teſtifies expreſly concerning him, when he is brought in by an Elegant Proſopopoeia, ſpeaking to the Father on this wiſe:(a)(a)Pſalm 40.6. Heb. 10.5, &c. 1 Pet. 2.24.Ps 40:6Heb 10:51 Pet 2:24 Burnt offering and ſacrifice for ſin haſt thou not required, but a Body hast thou prepared me. Implying, that all the legal Offerings were in themſelves of no validity, only ſo far as the Offerer did look through them with an eye of Faith upon the Lord our Saviour, who bore our ſins in his own Body upon the Tree.

The chief and principal ſcope of all thoſe ancient Services, was to bring near to the view of their Faith, the apprehenſion of Chriſts meritorious ſufferings for penitent ſinners. Now as there were various creatures offered: ſo each of them held forth ſome excellent quality in our Lord.

The Heifer a laborious creature might ſignifie his labour and conſtancy in the great work which he undertook for mankind: and, becauſe uſed for the tillage of the ground with(e)(e)Diod. Sic. Ed. H. Steph. p. 73. inceſſant and induſtrious pains, it was conſecrated by the Heathens to Oſiris the Inventor of Fruits and Corn. He was moſt exceeding laborious and painful in the ſowing the ſeed of the Goſpel of the Kingdom.

The Lamb noted his meekneſſe,(f)(f)1 Pet. 2.23.1 Pet 2:23 There being no guile found in his mouth, who when reviled, reviled not again, but committed himſelf to him who judgeth righteouſly. As a Lamb he opened not his mouth, (a)(a)Iſa. 53.7.Isa 53:7but was dumb before the ſhearer. He was the Lamb ſlain,(b)(b)Rev. 13.8.Rev 13:8 from the foundation of the world, not only in reſpect of the Eternal decree of God, and the vertue of his death, reaching even to the beginning of the world, but in reſpect alſo of thoſe Typical Shadows, wherein among the reſt there were Lambs offered up to God. For ſo we read of Abel, that in the beginning of the world, he offered of the(c)(c)Gen. 4.4.Gen 4:4 firſtlings of the flock, and of the fat thereof.

The Goat or Kid, a lively and vivacious creature, might hold out to us the alacrity and cheerfulneſſe of his Spirit in that great and admirable kindneſſe of his to dye for ſinners.

The Dove his Chaſtity, Innocency, Purity. Wherefore our Lord bids his Diſciples to be innocent or(d)(d)Mat. 10.16.Matt 10:16 harmleſſe as Doves. Nay, the eyes of Chriſt are compared to the(e)(e)Cant. 5.12.Song 5:12 eyes of Doves.

The Turtle; a mourning, lonely, meditating creature, to ſhew him(f)(f)Iſa. 53.3.Isa 53:3 a man of ſorrows, and acquainted with griefs, who(g)(g)Luke 19.41.Luke 19:41 wept over the Daughters of Jeruſalem, and was grieved for their hardneſſe of heart.

Theſe Creatures, though ſo often and in ſuch multitudes offered up to God,(h)(h)Mar. 3.5.Mark 3:5 were not of themſelves in the leaſt meaſure available to the expiation of p. 332ſin, what commenſuration can there be ſtated betwixt the demerit of the ſins of rational beings, and the offering up of poor brute Creatures? wherefore ſome of the wiſer Heathens whether they received it by tradition from ſome of the Families of the faithful, who as Eſau, Moab and Ammon, Iſhmael, &c. ſwerved from the true Worſhip: or whether ſome of them, as Socrates, Plato, &c. in their travels into Judaea and Egypt, had it by converſe with the true Prieſts of the moſt high God, or gathering it from the remaining glimmerings of natural light by ſpeculation and contemplation, I ſhall not diſcuſſe; have declared to the World, that no ſacrifice could expiate for the ſin of man, but man himſelf. For ſo Caeſar treating of the ancient Gauls, affirms, that they uſed the ſervice of the Druides, to offer up men in ſacrifice,(i)(i)Caeſar Comment de bell. Gall. l. 6. Quod pro vitâ hominis niſi vita hominis reddatur, non poſſe aliter Deorum immortalium numen placari arbitrantur. Suppoſing, unleſs the life of man were ſacrificed for his life, that the Deity of the immortal Gods could not otherwiſe be appeaſed. But as touching thoſe horrid heatheniſh rites in the ſacrificing of men, I ſhall ſpeak no more, referring that diſcourſe to Diodorus Sicul. in his 5th Book, and 32 Section, to Strabo, lib. 4. p. 198. To Pliny, lib. 30. cap. 1. Porphyr. de Abſtinent. p. 224. And Homer, who(a)(a)Homer Il. ψ v. 175. mentions Achilles his ſlaughtering of twelve Trojan youths at the Funeral of Patroclus and others,(b)(b)Zepper de leg. moſ. p. 265. who make mention of ſeveral fearful and prodigious actions of the Heathens in theſe matters. Alas poor Creatures, ſo miſerably tyrannized over by the Devil, through his Serpentine perſwaſions (when he appeared to them, and ſpake through the mouths of their Idols) they were put upon the perpetration of ſuch direful murthers, nay even ſometimes of their own Children: which Gods Majeſty did ſo highly abominate and deteſt, as the way of the Heathen, whom the Land of Canaan had ſpewed out.

There is but one ſacrifice of a man, which can be acceptable and pleaſing to God, even the Man Chriſt Jeſus, who being delivered by the determinate Counſel and foreknowledge of God,Act. 2.23. Act. 7.52. Pſal. 40.7. Phil. 2.8.Acts 2:23Acts 7:52Ps 40:7Phil 2:8 the Jews did take, and by wicked hands have crucified and ſlain. That juſt one, of whom they were the betrayers and murderers: whom it behoved to come (according as it was written of him in the Volume of the Fathers Book) to do the will of God, being obedient thereunto, even to the death of the Croſſe. Of which glorious Sacrifice, the Heathens in thoſe their tremendous rites forementioned might ſeem to have had ſome dark and obſcure conception, though moſt horribly corrupted by the ſubtle and moſt helliſh inſinuations of Satan. To which purpoſe very memorable is that diſcourſe of Acinous with his Phaeacians (in Homer) aſſuring them, that the Gods did meditate ſome ſuch admirable thing, as the ſending down one of their Company from Heaven, and gives this in as a reaſon of his apprehenſion.

Odyſ. 11. v. 201. &c.foreign

foreign

foreign.

For the Gods (ſaith he) do alwayes before hand manifeſtly appear to us, when we ſacrifice ſplendid Hecatombes: moreover, they do feaſt with us, ſitting by us. Plutarch alſo in a Book concerning Homer, aſcribed by ſome to him, ſayes, that the Gods do not onelyonly confer together about men, but deſcend alſo upon the Earth, and converſe with them: which aſſertion he manifeſts to have bin the opinion of Homer, (whom he there greatly magnifies for his knowledge in all divine and humane ſpeculations) by producing ſome paſſages out of his Poems to confirm it.

p. 333But to return to the work in hand, I ſhall conclude this Diſcourſe with that ſaying of the great Biſhop of Hippo: Auſtin. Contr. Fauſt. Manicc. l. 20. cap. 21. Col. 376. Edit. Baſ. 1569. Tom. 6.[Hoc intereſt inter Sacrificia Paganorum & Hebraeorum, quantum inter imitationem errantem & praefigurationem praenunciantem.] There is as great a difference between the Sacrifices of the Pagans and the Hebrews, as there is betwixt an erroneous imitation and a typifying prefiguration. But bleſſed be the God and Father of our Lord Jeſus, that we are now guided by the infallible dictates of the Spirit of Grace, who hath acquainted us, that the antient Sacrifices did foreſhew the grand and unſpeakably glorious Offering of Chriſt. For they all ceaſed at the Aſcenſion of Chriſt, which is the Argument of their being but Shadows, that were to ceaſe at the appearance of the Subſtance. So doth the bleſſed Apoſtle Argue clearly in his Epiſtle to the Hebrews, and out of himbbOrig. p. 125. Homil. 3. in Levitic. Origen, and generally all both Antient and Modern, that I have as yet had the Happineſſe to peruſe upon this Subject, unleſſe ſuch as have drunk deep of the poyſonous dregs of Socinianiſm.

All thoſe carnal Ordinances (for ſo the Apoſtle termes them) were to continue onlyccHeb. 9.10.Heb 9:10 foreign, till the ſeaſon of Reformation, when their obſcure conceptions ſhould be cleared, their crooked apprehenſions rectified, in the taking away of all thoſe worldly and beggerly Elements, in compariſon with the Sacrifice of Chriſt, who was the beginning of the new Heavens, and the new Earth, by the Subſtitution of a Goſpel frame of ſpiritual Worſhip in the room of all thoſe antient Ceremonies. So that what was ſpoken by the Prophet Eſay in the Name of God reſpecting the hypocriſie of the Jews in their worſhip, may be now ſpoken poſitively of the very Worſhip it ſelf, ſince the Offering up of Chriſt to the Father.aaIſa. 1.13.Isa 1:13 Bring no more vain Oblations, Incenſe is an abomination to him; the new Moons and Sabboths (that is, of the ſeventh day, ſeventh year, &c.) the calling of Aſſemblies he cannot away with, it is iniquity; even the ſolemn meeting. Their New Moons and appointed Feaſts his ſoul hateth; they are a trouble to him: he is weary to bear them. This is the time, even after the apparition of Chriſt in the fleſh, wherein God will cauſe to bbHoſ. 2.11.Hos 2:11ceaſe all the Feaſt-dayes of Judaes, her New Moons, her Sabboths, and all her Solemn Feaſts. When theccDan. 9.26.Dan 9:26 Meſſiah ſhall be cut off, not for himſelf, the City ſhall be deſtroyed, and the Sanctuary: and he ſhall confirm the Covenant with many, and ſhallddVerſ. 27. cauſe Sacrifice and Oblation to ceaſe. After the diſſolution of the ancient Sanctuary, wheneeVerſ. 25. Meſſiah the Prince ſhall build the walls of the New, ſpiritual Jeruſalem, Then from the riſing of the Sun, even to the going down of the ſame, the Name of God ſhall be great even among the Gentiles, and inffMal. 1.11.Mal 1:11 every place Incenſe ſhall be offered unto his Name, and a pure Offering, &c. Then ſhall the people of God in the ſeven Aſian Churches be made Kings and Prieſts by Chriſt unto God and his Father.ggRev. 1.6. & 5.10.Rev 1:6Rev 5:10 To whom be glory and dominion for ever and ever. Now, praier is not the more acceptable, becauſe within the Precincts and limits of a holy Temple: But 'tis the will of God, that men pray ^h aa1 Tim. 2.8.1 Tim 2:8every where, lifting up holy hands without wrath and doubting. God hath promiſed to gatheriiIſa. 66.18.Isa 66:18 all Nations and Tongues to come and ſee his glory, and they ſhall bring the Jews as ankkVerſ. 20. Offering to the Lord, even to to his holy mountain at Jeruſalem.llIſa. 19.19.Isa 19:19 An Altar ſhall be erected to the Name of the Lord in the Land of Aegypt, and the Lord of Hoſts ſhall bleſſe, ſaying,mmVerſ. 25. Bleſſed be Aegypt my people, and Aſſyria the work of my hands, and Iſrael mine Inheritance. The Burnt-Offerings ofaaIſa. 56.7.Isa 56:7 ſtrangers ſhall be then accepted upon Gods Altar. For his Houſe ſhall be called a Houſe of Prayer for all people. The Gentiles ſhall come into the light of the Church, and Kings to the brightneſs of her riſing.bbIſa. 60.3, 6, 7.Isa 60:3Isa 60:6Isa 60:7 The Dromedaries of Midian and Ephah, all they from Shebah ſhall come, and bringing Gold and Incenſe, ſhall ſhew forth the praiſes of the Lord. All the Flocks of Kedar, and the Rams of Nebajoh ſhall p. 334come up with acceptance on Gods Altar.ccZeph. 3.10.Zeph 3:10 His Suppliants ſhall draw nigh to him from beyond the Rivers of Ethiopia (which placeddFulgent. 2. lib. ad monimum. p. 85. Baſ. 80. 1587. Fulgentius particularly expounds of ſpiritual Sacrifices.)eeZech. 14.16, 17, 21.Zech 14:16Zech 14:17Zech 14:21 All Nations, and all the Families of the earth muſt go up from year to year to worſhip the King, the Lord of Hoſts, and to keep the Feaſt of Tabernacles. Every pot ſhall be holy, and all that come to Sacrifice ſhall ſeeth therein. Then ſhall theffMal. 3.4, 1.Mal 3:4Mal 3:1 Offerings of Judah and Jeruſalem be pleaſant unto the Lord, as in the daies of old; after the Meſſenger of the Covenant ſhould be come into the Temple of his body, when the Aaronical PrieſthoodggHebr. 7.12.Heb 7:12 ſhould be diſſolved, and a change made of the Law. Jeruſalem the holy City, ſhall never be more a ſingular place tohhJoh. 4.12.John 4:12 worſhip in: Nor Jewiſh Feaſts, the Seaſons, for they ſhalliiGal. 4.9, 10 &c.Gal 4:9Gal 4:10 be diſannul'd. Neither ſhall Sacrifice, properly and ſtrictly ſo called, be ever anykkHeb. 10 2Heb 10:2 more offered to God as gratefull and acceptable. For weccHeb. 13.10.Heb 13:10 have now an Altar to eat off, which they have no right to, who ſerve the Tabernacle. The Prieſts of old offered up the ſouls of irrational creatures: But now the caſe is altered (ſaiesmmPie. Mirand. Tom. 1. p. 54. Mirandula) For Michael our Prince and Prieſt doth offer our rational ſouls to God. His Majeſty will not be ſo ſerved now, as in former times, he expects we ſhould now ſerve and worſhip himnnJoh 4.23.John 4:23 in Spirit and Truth. aaCol. 2 17.Col 2:17In Spirit without Ceremonies and external typifying Ordinances: In Truth, without Shadows. The Jews preſented God carnal Sacrifices, with ſpiritual ſignifications annexed to them, and couched under them. We muſt give unto God ſpiritual ſervices, apart from thebbAct. 15.10.Acts 15:10 unſupportable yoke of numerous Ceremonies.ccRain. againſt Hart. p 491, 493. They are not to be endured in Gods worſhip: They ſavour of a Jewiſh, carnal, childiſh ſpirit. It's commonly obſervable, that thoſe of a Popiſh ſtrain and temper, that are highly rigid, and ſeverely tenacious of multitudes of Ceremonies in Gods ſervice, either deduced from ſome among the Jews, or others among the Heathens, and blended together with ſome new inventions, of their own innovation, are uſually remiſs in holy and cloſe walking with God, and are the greateſt perſecutors of the Saints, as we ſee at this day in the Popedome. Paul ddGal. 1.13, 14.Gal 1:13Gal 1:14when moſt zealous of the traditions of his Fathers, then perſecuted he the Church out of meaſure, and waſted it. It's a manifeſt ſign of mans departure from uprightneſs,eeEccl. 7.29.Eccl 7:29 when he ſeeks out many inventions.

This being then evident, that after the coming of Chriſt, and his meritorious Paſſion, all ceremonial worſhip annexed to Sacrifices, and other Injunctions of God to the Jews, were abſolutely to determine. Let us ſee then what thoſe Sacrifices did principally hold forth. Now here I ſhall deſire firſt to ſpeak ſomewhat in general, and then deſcend to ſome particular Sacrifices with their appendices, and ſo conclude this Section.

Several Names are given to Sacrifice in Scripture: as firſt, foreign Mincha, Gen. 4.4. not only to that offfMat. 5.23. & 23.18, 19.Matt 5:23Matt 23:18Matt 23:19 Cains offering of the fruit of the ground, but to that of Abels, which was of the firſtlings of his flock. The word is derived from foreign to bring, and ſignifies therefore an Offering or Oblation of what kind ſoever it be; but moſt generally it is taken for the meat-Offering. This the 70 in the 4 verſ. turn by foreign, a gift: and ſo 'tis frequently rendred in the New Teſtament, and ſometimesggHeb. 5.1. & 8.3, 4. & 9.9.Heb 5:1Heb 8:3Heb 8:4Heb 9:9 diſtinct from foreign, a Sacrifice. Sometimes the 70 themſelves turn it by foreign, as Gen. 4.3. Exo. 29.41. &c. by foreign, Pſ. 40 6. Another term among the Hebrews for Sacrifice, is foreign, Zebach, from a verb of the ſame radicalls, ſignifying to ſlay, (whence Avenartus would deduce the Greek word foreign.) The 70 commonly tranſlate it by foreign and foreign, much to the ſame purpoſe. Another word for Offerings is foreign, Korban, and comes from foreign to draw nigh and is uſed in the Levitical Law foraaLev. 1.2.Lev 1:2 Sacrifices of the Herd and Flock, and is in the New Teſtament uſed in very termesbbMar. 7.11.Mark 7:11 retaining the word, and adding the ſignification. Some Sacrifices are foreign, propitiatory, others foreign, gratulatory. Propitiatory Sacrifices were to obtain pardon and atonement for ſin, and they were alwaies to be with blood,ccHeb. 9.22.Heb 9:22 for without p. 335blood was no remiſſion; and therefore Cains Sacrifice was not ſo acceptable, (although the naughtineſs of his heart was mainly lookt at) becauſe he offered the fruits of the earth, which were only to be Offered in Peace Offerings and Thanks-givings. But Abel Offered a bloody Sacrifice, looking at Chriſt byddHeb. 11.4.Heb 11:4 Faith, and ſo was accepted of God. The blood of thoſe Beaſts could not make the Conſcience clean: but as the Offerer was received into reconciliation with God by virtue of that Sacrifice of Chriſt, who Offered up himſelfeeRom. 6.10. Heb. 7.27. & 92.1. & 10.10.Rom 6:10Heb 7:27Heb 7:92Heb 7:1Heb 10:10 foreign, once for all ſins, and inſtead of all the Ancient Sacrifices. In the blood of theſe Beaſts there wasffHeb. 10.3. & 9.7.Heb 10:3Heb 9:7 foreign, a conſtant remembrance of ſins, and therefore reiterated, becauſe they could not blot out ſin; but God hath nowggCol. 2.14.Col 2:14 blotted out the hand writing of Ordinances that was againſt us: The Blood of Chriſt hath expunged and extinguiſht all the terrible curſes of the Law againſt us for our ſinnes. The Blood of Beaſts could never do it, but for the time preſent, during that Oeconomy or diſpenſation, God was pleaſed to accept of the remembrance of Chriſts Death in the Typicall ſlaying of the Beaſts, to all that looked unto him through the Covenant. But now, That all the faithfull among the Jews who wereaaRev. 7.4.Rev 7:4 ſealed and received to Heaven on the account of Chriſt, had an actuall and clear view of the Meſſiah, and could pierce through thoſe vailes and ſhadows, and behold the Saviour to dye for ſin, afarre off, I will not aſſert. But that many of the Ancient Patriarchs did look at Chriſt in their Sacrifices, ſeems moderately clear and evident. Abraham bbJoh. 8.56.John 8:56ſaw Chriſts day and rejoyced. The Apoſtle alſo ſeems to ſpeak pretty generally, when he ſaies, thatccHeb. 11.2, 1.Heb 11:2Heb 11:1 by Faith the Elders obtained a good report: It having bin to them the ſubſtance of things hoped for, and the evidence of things not ſeen; to wit, in the Sacrifices repreſenting and exhibiting Chriſt and the Promiſes of the Covenant of Grace to the eye of their Faith. For they all died in Faith, ddV. 13.not having received the promiſes, but having ſeen them afar off, were perſwaded of them and embraced them. And in this particular, the Prieſts were Typicall ſureties to the Jewiſh Saints, acting that work to the eye of their Faith in the Sacrifice of the Creature, which was the Arrha and Teſſera, the token of the Covenant. For ſin was imputed to the Sacrafice by virtue of the ſinners impoſing and laying his hand on the head of the Beaſt before it was ſlain, who then confeſſing his ſins over it, had a Typicall expiation, relating to the great Goſpell-offering, ſo often mentioned. Indeed theſe ſacrificing rites of old to ſuch as drew not nigh to God with a holy and fervent mind, were but aee1 Tim. 4.8.1 Tim 4:8 foreign, a bodily exerciſe that profited little. The Offering of the bodies of Beaſts was of no value in the ſight of God meerly in it ſelf, taken without reſpect and relation to Chriſt.

But to ſpeak unto the Sacrifices themſelves,

The Creatures choſen out for Sacrifice, were to be without ſpot and blemiſh, perfect every way. So the Heathens uſed to ſpeak of their Sacrifice,aaHomer Illiad. α p. 305. & β p. 306. &c. they were to preſent (as Homer cals them) foreign, perfect Offerings, without any mutilation. Such a Sacrifice was the Lord Chriſt,aaHeb. 7.26.Heb 7:26 foreign. Holy, harmleſs, undefiled, ſeparate from ſinners.

The Sacrifice was to be ſlain, and the blood to be caſt at the foot of the Altar.bbLev. 17.11, 14. Jer. 2.34.Lev 17:11Lev 17:14Jer 2:34 In the blood lies the life and ſoul of the brute Creature, though it be otherwiſe in this rationall; and therefore that was to be ſhed to make atonement.ccPlutar. de Hom. p. 111. modral. p. 1. Plutarch in his diſcourſe of Homer ſaith; either 'tis the ſoul or the vehicle of the ſoul. I remember Virgil, ſpeaking of one being ſlain, ſaies, Purpuream vomit ille animam, he did vomit out his purple ſoul, meaning his Blood. Thus Chriſt is ſaid to poure out his blood, ddAenead. V. 348.and to make his ſoul an Offering for ſin, after he had bin in an agony heavy unto the death.

Now becauſe of theſe expreſſions in Scripture concerning blood:eeIſa. 53.10.Isa 53:10 and for p. 336that there was a prohibition (pro tempore) given by the Councell againſt it in the Primitive times: Some good men have bin ſcrupulous as to eating of blood, or any thing compoſed of it. But let ſuch remember, that we are not to call any thing common orffAct. 10.15.Acts 10:15 unclean now.gg1 Cor. 10.25.1 Cor 10:25 Whatſoever is ſold in the Shambles, that eat, asking no Queſtion for Conſcience ſake. Every thing that is wholeſome or nutritive food certainly may be uſed:hh1 Tim. 4.4.1 Tim 4:4 Every Creature of God is good, and nothing to be refuſed, If it be received with Thanksgiving. It is evident that things offered to Idols, andiiAct. 15.29.Acts 15:29 things ſtrangled, are conjoyned in that place with blood, where abſtinence from it is commanded becauſe of the Jews, whoſe Communion with the believing Gentiles was interrupted by their liberty in thoſe things. As for things Offered to Idols, the Apoſtle Paul counts it a meere indifferencykk1 Cor. 8.4, 8. Rom. 14.3, 20.1 Cor 8:41 Cor 8:8Rom 14:3Rom 14:20 unleſs in the caſe of ſcandall or offence to weak brethren. Then indeed there is an Hypoheticall neceſſity impoſed upon our abſtinence: for we muſt not by an unreaſonable uſe of our liberty give occaſion of offence unto others. Then indeed we muſt not eat,aa1 Cor. 10.28.1 Cor 10:28 For his ſake that ſhewed it, and for Conſcience ſake, The Earth is the Lords and the fulneſs thereof. But this queſtion is more fully ſpoken to by Chamier Panſtrat. Cathol. Tom. 3. lib. 15. c. 10. p. 528. Hornbeck Sum. Controverſ. lib. 11. de graecis, p. 841. &c. and Groſted our Countryman, de ceſſat. legal. p. 134. &c. with others, who determine it in the affirmative, that it is lawfull to eat blood: ſo it be without offence or ſcandall to weak Brethren. But I ſhall leave this, and proceed to parallel the effuſion of Blood (out of the Sacrifice) with Chriſts ſhedding his Blood upon the Croſs. He hathbbRev. 1.5.Rev 1:5 waſhed us in his Blood for our ſins. The Blood came out of the heart of Chriſt, our Goſpell Sacrifice, to cleanſe us from our impurities. The Speare opened a paſſage into his breſt, that we might enter in at the doore of his Wounds, and be healed by him, and united to him. This is theccZech. 13.1.Zech 13:1 Fountain opened to the houſe of David, and to the Inhabitants of Jeruſalem, for ſin and for uncleanneſs.

Beſides in every SacrificeddLev. 3.16.Lev 3:16 the fat was the Lords, It is the beſt of the Creature, andeeTheophraſt Charact. p. 249. periſhes not ſo ſoon as the lean. To ſignifie that we ought to give the choiceſt and moſt excellent of our ſervices unto God. The inwards alſo with the heart and reins were to be waſht and then Offered to God by Fire; we muſt cleanſe our hearts, and then dedicate them to God.

The Head alſo and the Taile or Rump were to be offered up to God: the HeadffSpelman Tithes. p. 72. as principium, the Taile as finis Actionis. Both the principle and beginning of all our actions and ſervices, as well as the end muſt be conſecrated to God.

The dung was to be caſt away into an unclean place: to ſhew that there is impurity in our choiceſt ſervices, and that we ought to fling it away, when we approach and draw nigh to God. All the filth and defilement of ſin is to be removed as poſſible from all our approaches unto God.

But putting an end to Generals, I ſhall deſcend to ſome particular Sacrifices, which though they were various, yet they did all in ſeverall waies either allude to Chriſt, or elſe to ſomewhat of our Goſpell Services. For as our judiciousaaGroſted de Ceſſat. Legal p. 167. Groſted, a great light conſidering the times wherein he lived, doth obſerve [Ʋt res una multis ſignis, ita Chriſtus multis Sacrificijs.] the ſame thing may be noted by many ſigns, ſo Chriſt by many Sacrifices.

1. Of the burnt Offering.

1. The burnt Offering was called foreign from foreign to aſcend, becauſe being wholly burnt, it did aſcend up to Heaven in ſmoak and vapour. By the Septuagint it is termed foreign, a whole burnt Offering. There was therefore a conſtant fire maintained upon Gods Altar to this purpoſe.bbLev. 6.13.Lev 6:13 The Bullock, Lamb, or Kid which was thus Offered upon the account of the ſinner did note our corruptibility; even like the bodies of theſe Beaſts obnoxious p. 337to the conſuming wrath of God, and the puniſhment juſtly due to us, even to be tormented in the fire of his indignation. And as the vapour aſcended up to Heaven, to cry for propitious mercy; ſo it ſhewed the place, from whence alone we can expect redemption and expiation for ſin, even from Heaven in the acceptation of Chriſts offering, who was ſcorched in the fire of Gods wrath for ſin. Hereby likewiſe the meanes of obtaining pardon and grace, are ſignified by the two properties of Fire, Light, and Heat. The Light of Faith, whereby the ancient Jewes did foreſee Chriſt the promiſed Sacrifice, and the Heat of ardent prayers breathed from the Altar of an inflamed heart, whereby they did in the name of the foreſeen and hoped for Sacrifice, obtain the remiſſion of ſin. Beſides theſe were often reiterated for a conſtant memorial of theccHe. 10.14. great Sacrifice once to be offered for the ſins of many: foraſmuch as they were of themſelves never able to purge the conſcience from ſin. Fire was uſed in the conſumption of theſe typical Sacrifices, and what might that ſignifie? Sometimes in Scripture it ſignifiesddGroſt. ibid. p. 123. [Ʋirtutem Divinitatis neſtrorum vitiorum rubiginem conſumentis.] The force and power of the Divinity deſtroying the ruſt of our ſins and vices, as it is expreſt in Deuteronomy, (ſaith our Groſted)aaDeut. 4.24.Deut 4:24 The Lord thy God is a conſuming fire. Sometimes it ſignifies Gods indignation; as the Prophet Jeremy expreſſes it againſt unjuſt oppreſſors.bbJer. 21.12.Jer 21:12 Leſt my fury go out like fire, and burn that none can quench it. Sometimes it ſignifies the words of God proceeding from the mouth of the Prophets,ccJer. 5.14.Jer 5:14 Behold I will make my words in thy mouth fire, and this people wood, and it ſhab devour them. The words of the Law have the force of fire, burningddCramer. Schol. proph. 5^ta. par. p. 17. the hearts of men, and ſtirring up in them the ſenſe of the juſt wrath and fury of God againſt ſin.

Now as the fire conſumed the Sacrifices, it noted the juſtly demerited wrath of God to conſume us for our ſins, and was a type of the anger of God, that fell upon Chriſt our Surety on the behalf of ſinners.**Cloppenb. Schol. Sacri. p. 62. &c. It was anciently the token of the acceptation of their Sacrifices, when fire came down from Heaven to conſume them, as in the Sacrifice ofeeGen. 15.17.Gen 15:17 Abraham, ffLev. 9.24.Lev 9:24Aaron, ggJudg. 6.21.Judg 6:21Gideon, hh2 Chr. 7.1.2 Chr 7:1Solomon, ii1 King. 18 38.1 Kgs 18:38Elijah. It was unlawfull to uſe any other fire then celeſtial, for when once God had anſwered by fire from Heaven, the Prieſts office was to conſerve it perpetually burning upon the Altar, by addition of continual fuel, and therefore all culinary fire is called ſtrange, and that which the Lord will not own in his Sacrifices. This was the reaſon of the ſore puniſhment of Nadab and Abihu, the Sons of Aaron, becauſe they offered kkLev. 10.1.Lev 10:1ſtrange fire before the Lord, which he commanded them not. And therefore excellent is that place in the Pſalmiſt according to thellPſal. 20.4.Ps 20:4 Hebrew foreign, Let him remember all thine Offerings, and thy burnt Sacrifice turn to aſhes, that is inflaming of it with his celeſtial fire, in token of acceptation. This may hint to us what ſpecial care we ought to adhibit, that we draw not nigh to God with the culinary fire of our own corrupt paſſions; we muſt not lift up hands to Heaven inmm1 Tim. 2.81 Tim 2:8 wrath. If John the meekeſt of the Apoſtles, ſhall deſire of Chriſt to call for fire from Heaven, to eonfume the wretched Gadarenes, who loved their ſwine better then a Saviour, even he ſhall meet with a rebuke together with the reſt.aaLuk. 9.55.Luke 9:55 Ye knew not what manner of ſpirit ye are of.

It is obſerved bybbV. ibid. p. 63. Concerning Cain. Cloppenburg, that Jerom's queſtion is not raſhly anſwered out of Theodotio's Tranſlation, in theſe words**Hieronym. Tom. 3. qu. in Gen. p. 206.. [Ʋnde ſcrire potuit Cain quod Fatris ejus munera ſuſcepiſſet Deus, & ſua repudiaſſet: niſi illa Interpretatio vera eſſet, quam Theodotio poſuit. Et inflammavit Dominus ſuper Abel & ſuper Sacrificium ejus, ſuper Cain vero & ſuper Sacrificium ejus non … foreign, inflammavit.] How could Cain know that God had accepted the Offerings of his Brother, and rejected his own, unleſs that Interpretation were true, which Theodotion hath given. And the Lord ſent down fire upon Abel and his Sacrifice, but not on Cain's.

p. 338The deſcent of fire from Heaven upon the Sacrifices of old,ddId. p. 65. was a viſible token of the preſence of the holy Spirit, who is in Scripture compared to fire, and therefore in the day of Pentecoſt,eeAct. 2.3.Acts 2:3 the Spirit did ſit upon the Apoſtles in the ſhape of fiery tongues. And our Lord is ſaid byffMat. 3.11.Matt 3:11 John Baptiſt to baptize with the holy Ghoſt and fire. Hence is that metaphorical expreſſion in the Apoſtle Paul, commanding the Saints ofgg1 Theſ. 5.19.1 Thess 5:19 Theſſalonica to take heed of quenching the Spirit, whoſe warming and inflaming motions are neceſſary for the offering up of all our ſpiritual Sacrifices unto God: even as the continual fire upon the Altar was for theſe of the Jewiſh Ordinances.

Of this Burnt-offering (concerning which we are treating) I ſhall at preſent obſerve but one thing more; and that is, that there was nothing of it reſerved from the fire but the skin only, and that was given to thehhLev. 7.8.Lev 7:8 Prieſts. In like manner, when the Heads of Families were Prieſts before the giving of the Law, the Sacrificer had the skin. AsiiOrigen Ho. 6. in Levitic. p. 145. Origen obſerved of old concerning Adam, that the skins wherewith he was cloathed, were of the Beaſts which were offered in Sacrifice. To ſignifie that by the clothing of Chriſts righteouſneſs, the great Sacrifice for ſin, our nakedneſs is hidden from the ſight of God. But why muſt the Prieſt in following times after the ſolemn introduction of the ſeveral Rites of the Moſaical Law, have the skin of the Sacrifice? To ſhew thereby, that in the firſt place God would have the pains and labour of his ſervants in his worſhip to be alway rewarded. We learn alſo hereby, that every mans Offering is to have the outward skin of profeſſion pulled off, God looks to the heart and inwards of our duties, what fat and fleſh there is upon our ſervices. But the Prieſt he muſt have the skin: he is to take care of and look to the very externals of worſhip, that they be managed according to the preſcript forme of Gods will, and is to have recompence for ſuch his ſervice. 'Tis not the skin that will ſatisfie or pleaſe God in our Offerings: He that ſearches the heart, expects we ſhould worſhip him in ſpirit and truth.

The performance of the ſolemnity of this Offering conſiſted in eight particulars, as you may read pag. 116. of this Treatiſe, whereupon I ſhall briefly gloſs only by alluſion, craving a favourable and candid Interpretation: for I preſs not my own apprehenſions rigidly at any time, and then ſhall retire to the ſecond, the Sin-offering.

1. We are to confeſs our ſins over the head of the Offering, that God may lay them upon and impute them to Jeſus Chriſt.Prov. 28.13.Prov 28:13 Confeſſion muſt go before pardon; Confeſs and forſake, and ye ſhall find mercy.bbJoh. 1.9.John 1:9 If we confeſs our ſins, he is faithfull to forgive us, and theccVerſe 7. bloud of Chriſt his Son ſhall cleanſe us from them.

2. As the perſon did ſlay his Offering; ſo 'tis we that by our ſins have crucified the Lord of life.

3. As the Prieſt ſprinkled the bloud round about the Altar; ſo Chriſt who offered up himſelf, ſprinkles his meritorious bloud upon the Altar, and makes his Sacrifice acceptable: Nay all our Spiritual Sacrifices are only pleaſing to God, through the ſprinkling of his precious blood. ThisddHeb. 12.24.Heb 12:24 bloud of ſprinkling ſpeaks better things then that of Abel. Abel's bloud cried for vengeance againſt his wicked Brother, this bloud of our elder Brother cries for mercy, atonement and pardoning grace, for ſuch as are elect according to the fore-knowledge of God the Father, through ſanctification of the Spirit unto obedience, andee1 Pet. 1 2.1 Pet 1:2 ſprinkling of the bloud of Jeſus Chriſt.

4. As the Prieſt flayed off the skin: So our great Highprieſt by the power of his Divinity did lay down his life, he did exuere Tabernaculum, lay aſide the thinaa2 Cor. 5.1, 4. 2 Pet. 1.13, 14.2 Cor 5:12 Cor 5:42 Pet 1:132 Pet 1:14 Tabernacle of his body for a while, when he gave up the Ghoſt to the Father, and commended his Spirit to him.bbHeb. 10.20.Heb 10:20 The vail of his fleſh was rent inſunder in the day, when he made hisccIſa. 53.10.Isa 53:10 Soul an Offering for ſin.

5. As the Sacrifice was cut in pieces, Oh how was his bleſſed Body mangled p. 339by the nails and ſpear, his head pierced with thorns!ddPſa. 22.16Ps 22:16 They pierced his hands and feet! Oh how was his bleſſed ſoul under flaming agonies in that hour, when he cried out, My God, my God, why haſt thou forſaken me!

6. Fire was laid upon the Altar, and fuell to preſerve it. The wrath of God was the fire and ſin the fuel to keep it burning: till this bleſſed Saviour had fully ſatisfied for all the ſins of the elect.

7. All the parts were laid in order upon the Altar: even as Chriſt our Lord was ſtretched out upon the Croſs.

8. The inwards and legs were waſht in water, and then burnt,Interanea diluit qui conſcientiam purgat. Orig. Hom. 1. Lev. p. 116. being an offering made by fire of a ſweet favour to the Lord. For Incenſe was joyned with Sacrifice to give a ſweet perfume. This might allude to the cleanneſs and holineſs of Chriſts heart, he was a moſt innocent perſon; The water of the Spirit ran alwayes thorow him, and noted the purity of his walking, the ſpotleſneſs of his life, and therefore he couldeeDan. 9.26.Dan 9:26 not ſuffer for himſelf,ffIſa. 53.5.Isa 53:5 'twas for our tranſgreſſions that he was wounded, for our iniquities was he bruiſed. Upon our account was he ſcorched in the flames of his Fathers wrath, when the ardent ejaculations of his ſoul in prayer, like inflamed Incenſe, went up ſmoaking towards Heaven, and giving a moſt precious ſent and favour to his glorious Sacrifice,ggHeb. 9.14.Heb 9:14 when through the eternal Spirit he offered up himſelf without ſpot to God.

Of the Six-Offering.

There is a common name in the Hebrew to all Offerings made by fire, and it is foreign from foreign fire, becauſe offered by fire. Sometimes it is applied to theaaExo. 29.19 Lev. 1.9, 13.Exod 29:19Lev 1:9Lev 1:13 burnt-offering, as we tranſlate it, an offering made by fire, tobbLev. 2.2.23.13.Lev 2:2Lev 2:23Lev 2:13 meat-offerings, toccLev. 3.3, 9.Lev 3:3Lev 3:9 peace-offerings, ddLev. 4.35.Lev 4:35and to ſin-offerings. And therefore, becauſe they were Sacrificia ignita. The proper name of this is taken from the reaſon or ground whereupon it was offered, and that was for the expiation of ſome ſin committed, as hath been declared in the Hiſtorical part of this Work.

This Sin-offering principally referred unto Chriſt, who was madeee2 Cor. 5.212 Cor 5:21 Sin for us, that is, asffPariſienſis de Legibus cap. 8. Pariſienſis expounds the place, an offering for ſin on our behalf; according to that expreſſion concerning the Prieſts in the Prophet Hoſea, They eat up the ſin of my people ggHoſ. 4.8.Hos 4:8, which ſeems to allude to the Prieſts part and ſhare in the Sacrifice. So likewiſe when the Apoſtle declareshhRom, 8.3., that God for ſin did condemn ſin in his fleſh. For ſin, that is (ſaith he) For the Sin-offering of Chriſt, God did for the ſake, and upon the account of his infinitely precious Sacrifice condemn and deſtroy ſin, that it ſhould never have dominion over the Elect,iiRom. 8.34.Rom 8:34 ſeeing Chriſt hath died.

The Sin offering was uſually a Male, to ſignifie the ſtrength of Chriſts merits. Perfect and without ſpot, to ſhew the integrity and purity of his Nature. He offer'd himſelf without ſpot kkHeb. 9.14. 1 Pet. 1.19. Jer. 11.19. Heb. 9.14. Lev. 16.14.Heb 9:141 Pet 1:19Jer 11:19Lev 16:14or blemiſh, he was a Lamb without ſpot. As there were Heifers, Goats and Lambs offer'd in this caſe: ſo is our Lord in Scripture reſembled to them in his bleſſed Sacrifice.

There were ſeveral ſeaſons of the preſenting Sin-offerings to God: but the principal time was on the Expiation day, to which I would ſpeak ſomewhat largely. Firſt relating hiſtorically the ſervices of the day: and then applying them in a ſpiritual manner unto Chriſt.

The Services of the ſolemn Day of Expiation, being the 10^th of the 7^th MonethMonth.

In the Morning of this ſolemn day betimes (as uſually on other dayes) the aſhes were taken off from the Altar, and the wood laid in order. Then the Highprieſt (who performed all the ſolemnities of this day) putting on his golden garments ſlew the Lamb, the conſtant Morning Sacrifice, and ſprinkled the bloud on the Altar; then he went into the Temple, and burnt the Incenſe of the Morning, and trimmed the Lamps. After this he comes out and burns the fleſh of the daily Sacrifice, and offers its meat-offering and drink-offering with it. Then he proceeds to the extraordinary work of the day, which was the offering of thellNumb. 29.8.Num 29:8 Bullock, Ramme and ſeven Lambs mention'd in the Book of Numbers Then he puts off his gorgeous attire, and performs the more ſolemn work of p. 340that day in the atonement, wherein I ſhall enlarge by it ſelf. After that work is ended, then he puts on his precious garments again, andmmNumb. 29.11.Num 29:11 offereth the Goat for the ſin-offering, mentioned alſo in Numbers, together with thennLev. 16.3, 24.Lev 16:3Lev 16:24 Bullock for a burnt-offering for himſelf, and theooIbid. Ram for the burnt-offering for the people. In the laſt place he offers theppNum. 28.3, 4.Num 28:3Num 28:4 Lamb for the daily Evening ſacrifice, and when he hath burnt the Incenſe, and trimmed the Lamps in the Sanctuary, he goes out, puts off his rich array, and inveſts himſelf with his own common garments, and goes to his own houſe.

So that on this day, beſides the two Lambs for the daily Sacrifice being theqqNumb. 29.11.Num 29:11 continual burnt-offering there were ſlainrrIb. ver. 8, 9. one Bullock, one Ram, ſeven Lambs for a burnt-offering extraordinary, with their attendant meat-offerings and drink-offerings, with a Goat for a ſin-offeringſſNumb. 29.11.Num 29:11, beſides the ſin-offering of Atonement. If this tenth day happened on a Sabbath, then the extraordinaries of the conſtant Sabbath-offerings were added. So that (as we ſhall ſee by and by) in the Atonement work there was one Bullock, two Rams, two Goats, which being added to the former makes fifteen.

The ſeveral Offerings on the Expiation Day.

The ſolemn work of Atonement performed on the day of Expiation by the Highprieſt.

In the firſt place there was preparation made of a youngaaLev. 16.3.Lev 16:3 Bullock for a ſin-offering, which was appointed for the Highprieſt himſelf, and for hisbbVer. 6. houſe (that is) theccVer. 33. Prieſts, which were called the houſe of Aaron in Scripture. There was likewiſe to be brought in a RamddVer. 31. for a burnt-offering to makeeeVer. 24. Atonement for himſelf. Beſides, there wereffVer. 5, 24. two Kids of the Goats to be provided for a ſin-offering for the people, one was to be ſlain, and the other to eſcape, and a Ram alſo for a burnt-offering.

The manner of the performance of this ſolemnity in its orderly method.

Firſt of all, the Highprieſt was to waſh his fleſh in water, andggVer. 4. to put on the pure white linen garments, and then to ſlay the BullockhhVer. 11. which was for a ſin-offering for himſelf. When that was done then he was to take a Cenſer full of burning coals from off the Altar, and a handfull of ſweet Incenſe, and bring it within the vail, and when he was come thither,iiVer. 12, 13. to put the Incenſe upon the fire, which might cover the Mercy-ſeat with a cloud of ſmoke, that he die not. For he might not preſume to draw ſo nigh to the Majeſty of God ſitting between the Cherubims without a cloud of Incenſe to interpoſe. Then he came forth and received ſome of the blood of the new-ſlain Bullock reſerved in a golden baſin, and carried it within the moſt holy place, andkkVer. 14. ſprinkled of it with his finger on the Mercy-ſeat Eaſtward, and before the Mercy-ſeat ſeven times.

After this, the lot being caſt for which of the two Goats was to be ſlainllVer. 19. for the ſin-offering of the people, he took ſome of the bloud of that likewiſe, and brought it within the vail, and did with it, as before he had done with the bloud of the Bullock, and this was to make atonement for the moſt holy place. There was to be no man with him, when he performed this Ceremony. Afterwards he went out to the Altar which was before the Lord, that ismmVer. 15, 16. the golden Altar of Incenſe,nnExo. 30.10Exod 30:10 and took of the bloud of the Bullock and of the Goat mixt together, p. 341and put part of itooLev. 16.18, 19.Lev 16:18Lev 16:19 upon the horns of the Altar round about, and ſprinkled of the ſame bloud ſeven times upon it to cleanſe it from the uncleanneſs of the children of Iſrael. Thus alſo was he to cleanſe theppVerſ. 16. Tabernacle of the Congregation it ſelf, or in after times the Sanctuary.

When he had made an end ofqqVerſ. 20, 21. reconciling the moſt holy place, the Tabernacle and the Altar. Then he came to the live Goat, and layed both his hands upon his head, and confeſſed over him all the iniquities of the children of Iſrael, and all their tranſgreſſions in all their ſins, putting them upon the head of the Goat, and then ſent him away by the hand of a fit man into the wilderneſs, that the Goat might bear upon him all their iniquities into a Land not inhabited.

When he had ſent away the Scape-goat into the Wilderneſſe, he comes to the Bullock and Goat which had been ſlain for himſelf and the people, opens them,hhVerſ, 25. takes away the fat, and burns it upon the Altar; cuts the fleſh in pieces, and ſends it by the hands of others,iiVer. 27. with their skinnes and dung to be burnt in fire without the Camp.

Then the High-PrieſtkkVerſ. 23. comes into the Tabernacle, puts off his linnen garments, and leaves them there, waſhes his fleſh in water, and veſts himſelf with the golden Robes belonging to him as High-Prieſt, comes to the brazen Altar, andaaVerſ. 3, 5, 24. offers up the two Rams for Burnt-Offerings, the one for himſelf, the other for the people; and ſo finiſhes the great work of Expiation.

Two things more are mentioned about this work, That the perſon who carried away the Scape-Goat, and the other who burnt the Sin-Offering, were tobbVerſ. 27, 28. waſh their cloaths, and bath their fleſh, before they ſhould come into the Camp.

Another is, That at the end of every 49 years, on this ſolemn and glorious day, theccLev. 25 8, 9.Lev 25:8Lev 25:9 Trumpet was to ſound for the year of Jubilee.

The Explanation of the Myſteries of theſe grand Solemnities.

That the ſupream Officer of the Temple, who was to officiate on this great day, did ſignifie theddPſ. 110.4.Ps 110:4 High-Prieſt after the order of Melchizedeck, is evident to all that have but lookt on the Epiſtle to the Hebrews, eveneeHeb. 4.14.Heb 4:14 Jeſus the Son of God, who is paſſed into the Heavens, and is theff1 Pet. 5.4.1 Pet 5:4 chief Shepherd andgg1 Pet. 2.25.1 Pet 2:25 Biſhop of our ſouls. No man taketh this Honour to himſelf, but he that is called of God, as was Aaron: So alſo Chriſt glorified not himſelf to be made an High-Prieſt: But he that ſaid unto him, Thou art my Son, this day have I begotten thee; ſaith alſo in another place,hhHeb. 5.4, 5, 6.Heb 5:4Heb 5:5Heb 5:6 Thou art a Prieſt for ever after the order of Melchizedeck, that ancient King of Salem, the great Type of our moſt glorious High-Prieſt, who is King of righteouſneſſe, and Prince of Peace.

The firſt thing obſervable at his initiation into this great work, was to waſh his fleſh in water, which poſſibly might prelude to the Baptiſm of our Lord,iiMat. 3.16.Matt 3:16 wherewith he was baptized of John, before he entred upon his Miniſterial ſervice, of teaching and ſuffering for his people. But (alas) it was not that thereby he himſelf ſhould be cleanſed, for he was the innocent Lamb of God that took away the ſins of the world: but rather that he might (as an Ancient ſpeaks) cleanſe the water by the deſcent of his bleſſed body into it, and thereby purify and conſecrate the Ordinance of Baptiſm for the benefit of his Church, which he intended toaaEph. 5.26.Eph 5:26 ſanctifie and cleanſe with the waſhing of water by the Word.

The Ancient Prieſts carrying about them natures defiled with ſinne, needed continual waſhing: but our pure and ſpotleſſe Prieſt had nothing of impurity in him: yet, when being in the form of man, he ſubmits to this Ordinance, andbbMat. 3.15.Matt 3:15 ſo fulfills all righteouſneſſe.

After waſhing, the High-Prieſt was not to put on hisccLev. 16.4.Lev 16:4 gorgeous and rich attire, and to appear in all his ſplendid Ornaments, 'twas a Faſt and Humiliation day: and therefore he was to execute his place and function in mean linen garments, figuring thereby the low eſtate of our Lord here upon earth, and that he ſhould carry on the work of our Redemption without any external pomp and worldly glory. ddIſa. 52.14.Isa 52:14His viſage was marred more then any man, and his p. 342form more then the ſons of men. He walked up and down in a mean and obſcure manner,eePhil. 2.7.Phil 2:7 making himſelf of no reputation, and taking upon him the form of a Servant, and being found in faſhion as a man, he humbled himſelf, and became obedient to death, even the death of the Croſs.

The firſt thing that the High-Priſt did after he was thus waſht and cloathed, and had ſlain the Bullock for the Sinne-Offering, was his entrance into the moſt holy placeffLev. 16.12.Lev 16:12 to burn ſweet Incenſe within the Veil. Our bleſſed Lord, before he ſhed his moſt precious blood, did prepare his way to the Croſſe by moſt ardent and heavenly PrayersggJoh 17.John 17; and as the Incenſe was to be beaten ſmall, ſo did it note the agony of his Spirit in Prayer:hhLuk 22.44.Luke 22:44 foreign, he ſtretched out his heart in Prayer to the Father;iiMat. 26.39.Matt 26:39 If it be poſſible let this cup paſſe. When he offered up Prayers and SupplicationskkHeb. 5.7.Heb 5:7 with ſtrong crying and tears unto him that was able to ſave him from death, and was heard in that he feared, being gloriouſly raiſed from death by the right hand of God. In theſe his Prayers he interceded for us, and by his interceſſion, hath ſanctified our Prayers, that they alſo may ſmoak within the Veil, rendring us acceptable to God, when our fervent Prayers ariſe not from our lips only, but from the Altar of our hearts within, and are inflamed by the holy fire of the Spirit of Grace.

After this rare perfume had fragrantly towred about the Oracle, in ſweet ſented clouds, then did the High-Prieſt enter this moſt holy place,aaHeb. 9 7.Heb 9:7 not without the blood of Bulls and Goats, which he offered for himſelf, and the errours of the people, even as Chriſt being become anbbVerſ. 12. High-Prieſt of good things to come, by his own blood entred into the holy place, having obtained eternal RedemptionccVerſ. 24. for us. He is not entred into a holy place, made with hands, but by the virtue of the effuſion of his own moſt precious blood, he is gone into Heaven it ſelf, to appear in the preſence of God for us.

And in that the blood was to be ſprinkled ſeven times before the Lord, it might ſignifie the copious and liberall effuſion of Chriſts blood for ſinners; it wasddMat 26.28.Matt 26:28 foreign, not only poured, but plentifully poured out: it did not guttatim effluere: It came out as from a fountain, to purge away ſinne and uncleanneſſeeeZech. 13.8.Zech 13:8. The number ſeven, in Scripture is taken (asffPariſienfis, de Leg. c. 9. ſome obſerve) for a number of perfection: And if ſo, (though I am not much taken with numbers) then it might point out the perfection and compleatneſs of our Purgation and Juſtification in the ſight of God, by the blood of Chriſt. It is obſerved by ſome (too curiouſly I doubt) that our bleſſed Lord had ſeven wounds inflicted upon him, which drew blood from his bleſſed body. (1.) In his ſcourging; (2.) in the platting of the Crown of ſharp thornes upon his head; (3, 4.) the nailing of both his hands, (5▪ 6) and both his feet, and (7) the piercing of his body with the Spear. Leaving theſe niceties: Oh that our ſouls could bleed for thoſe ſins that drew out the vitall and moſt precious blood of Jeſus Chriſt!Zech. 12.10.Zech 12:10 Oh that we did look upon him, whom we have pierced, and mourn for him as one mourneth for his only ſon, and be in bitterneſs for him, as one that is in bitterneſs for his firſt born! Who by his meritorious ſufferings, is become a propitiation for our ſinsaa1 Joh 2.2.1 John 2:2.

Mention is made of the end why the blood of the Bullock was brought into the moſt holy place, even to expiate for the ſins of the High-Prieſt himſelf; it was his Offering. Whereby was ſignified the inſufficiency and invalidity of the Jewiſh Prieſt-hood of it ſelf, to impetrate from God any pardon for ſin, ſeeing it ſelf did need and require an annuall atonement and reconciliation for its own ſins in the ſight of God. So that the High Prieſt was to be full of compaſſion to the ignorant, forbbHeb. 5.2, 3.Heb 5:2Heb 5:3 that he himſelf alſo was compaſſed wth infirmity; and by reaſon thereof, ought as for the people, ſo alſo for himſelf, to offer for ſins. But ſuch an high Prieſt became us, &c. ccHeb. 7.27.Heb 7:27who needeth not daily (as thoſe did) to offer up Sacrifice firſt for his own ſins, and then for the peoples: For this he did once, when he offered up himſelf. Now although Chriſt had no ſin of his own, whereupon to expiate for himſelf, yet he did perſonally bear all the ſinnes of the Elect p. 343upon him by divine imputation; and therefore he did imputatively offer up for himſelf, but effectively and virtually only for the Elect. And therefore, as the Apoſtle ſaies in the laſt cited place, he did it but once.

Beſides, as this blood was ſprinkled within the Veil to purify it from uncleanneſs, it ſignified and hinted to us the wonderfull defilement, and contagious nature of ſin, that had pierced into the moſt holy place, thereby intimating that the higheſt and moſt eminent ſervices in our worſhip may be polluted with ſinne, and need purification by the blood of Chriſt.

Moreover, as the place within the Veil ſignified Heaven, ſo the bringing the blood of Chriſt thither, ſhews that Heaven is an**Col. 1.12.Col 1:12 Inheritance with the Saints in light, and aaaEpheſ. 1.14.Eph 1:14 poſſeſſion in glory purchaſed by the bloud of Chriſt, and therefore the beginning of glory is calledbbEph. 5.30.Eph 5:30 the day of Redemption. For we are not fully redeemed from all our ſins and miſeries, till we ſet foot within the vail by virtue of the price of Chriſts bloud.ccHeb. 6.19.Heb 6:19 Let us then lay hold upon the hope that is ſet before us, as an Anchor of the ſoul, both ſure and ſtedfaſt, which entreth into that [moſt holy place] within the vail, whither the fore-runner even Jeſus is entred for us. We may therefore now have a holy and reverentddHeb. 10.19, &c.Heb 10:19 boldneſs to enter into the holieſt by the blood of Jeſus, by a new and living way, which he hath conſecrated for us through the vail, that is to ſay, his fleſh.

It is to be obſerved further, That the Highprieſt went into the Oracle with this bloudeeLev. 16.17Lev 16:17 alone, he had none with him. It was his peculiar Office, which none might preſume to perform beſides himſelf. So did Chriſt enter alone, to ſhew that there is no other Highprieſt or Head of his Church, but he alone. There is none of the Saints gone into Heaven with body and ſoul together, and continue there in ſo compleat a ſtate of happineſs poſſibly, as they ſhall be after the Day of Judgment. His glorified body only is in the moſt holy place, ſitting at the right hand of God. Here we might move a Queſtion about Enoch, Elijah, Lazarus, and the Saints that roſe at Chriſts death, Mat. 27.52. Whether they ſhall receive a further ſtate of perfection at the Reſurrection, ſeeing Chriſt himſelf is ſaid to be the firſt fruits of them that ſlept, 1 Cor. 15.20, 23. Further, as the Prieſt entred alone with the bloud for purification: So 'twas Chriſt thatffIſa. 63.3.Isa 63:3 trod the winepreſs of his Fathers wrath alone, of the people there was none with him. It is recorded alſo that at his apprehenſion, his DiſciplesggMark 14.50Mark 14:50 all forſook him and fled.

After the Highprieſt had reconciled the moſt holy place, he was to go forth andhhLev. 16.18.Lev 16:18 put of the bloud of the Ballock and Goat upon the horns of the golden Altar, and to ſprinkle ſeven times upon it, and do ſo likewiſe to the Tabernacle, by which I humbly conceive is meant the holy place or Sanctuary, at the upper end whereof neer the vail ſtood the golden Altar. What this golden Altar, and its horns ſignified, I have ſpoken before. The Incenſe noted Prayer. Hereby in the firſt place may be ſignified, that by virtue of Chriſts bloud it is, that his prayers and mediations for the Church are heard and accepted before the throne of God. H…s Interceſſion is built upon his paſſion, and for all that he ſuffered, them he prayes for. As to the prayers of the Saints, it is to be noted, that none are effectual but ſuch as proceed through Chriſts Cenſer, perfumed with the Incenſe of his intermediation with the Father for us.

The bloud put upon it, noted, that the infirmities and ſinfulneſs of our prayers, are to be purged and taken away by the bloud of Chriſt: As he ſaid, Domine laeva lachrymas, Lord waſh my tears; we muſt ſay, Waſh them in the bloud of Chriſt, and perfume our ſighs with his precious odours.

The four horns tipt with bloud ſignifies the prevalency and vigorous ſtrength of his prayers when he treats with his Father on our behalf upon the account of his precious bloud.

As the four horns did look to the four winds of Heaven, and the four quarters of the Earth, which (to allude) poſſibly might ſignifie the availableneſs of Chriſts p. 344prayers for all believers throughout the world, who put their truſt in him, and lift up their prayers to Heaven in his bleſſed name.

The horns of this Altar might ſet forth the ſtrength of prayer, both for the good of the Church, and for the ruine of her enemies, and therefore is it that we read of odours ſmoaking at the golden Altar,Revel. 8.3.Rev 8:3 and immediately upon the Saints prayers the ſeven Angels prepared their Trumpets to ſound warre, deſolation and ruine to the adverſaries of the Church, and at the ſounding of the ſixth Angel. There was a voice (or return of prayers) that came from the four Horns of the golden Altar,Revel. 9.13.Rev 9:13 which is before God.

Furthermore, as the Tabernacle or Sanctuary was alſo to be purged with bloud; this might ſhew to us, that all our holy ſervices wherein we draw nigh to God, muſt be waſhed in the bloud of Chriſt: or elſe God will find matter enough therein to condemn us, unleſſe he take away the iniquity of our holy things, we ſhall never be able to ſtand in Gods ſight, or to anſwer him one of a thouſand for all the choiſeſt and higheſt performances which we yeeld to his Majeſty, with the moſt ardent and heavenly frames that our ſpirits can poſſibly be in, while we walk here below in Tabernacles of clay.

When the Prieſt had finiſhed this work of Atonement for the Oracle and Sanctuary, he then came out into the Court to the ſcape Goat, and performs the work before-recited.

You heard of two Goats, the one by lot was pitcht upon for a ſin-offering, whoſe bloud we ſee was carried into the moſt holy place.

Prov. 16.33. Act. 2.23.Prov 16:33Acts 2:23The lot is caſt into the lap, but the whole diſpoſing thereof is of the Lord. So was Chriſt delivered by the determinate counſel of God.

But why ſhould our Lord, among other creatures, be ſet forth by a Goat, a rank and falacious creature, who himſelf was not touched with the leaſt ſhadow of ſinne? In the ScriptureccMat. 25.33.Matt 25:33 wicked men; and cruel Heathen Kings are ſet out by Goats, Dan. 8.5. Devils by Satyrs, AEgipans, &c. in many Authors. Poſſibly upon this account of that imputed ſin and iniquity which he ſuſtained, he being foundddRom. 8.3.Rom 8:3 in the likeneſſe of ſinfull fleſh: For the bloud of thoſe beaſts was brought into the Sanctuary by the High prieſteeHeb. 13.10. Rainold againſt Hart.Heb 13:10 for ſin.

Some think that the two GoatsffPariſienſ. pag. 39. repreſented the two Natures of our bleſſed Saviour; the ſlain Goat his Humanity, the ſcape Goat his Divinity. I rather ſuppoſe they might exhibit the two States of his Humanity, his Paſſion, and his Reſurrection. For, becauſe the ſame creature could not both ſuffer death, and preſently live again without a miracle. Therefore one was appointed to death, to repreſent our bleſſed Lord his ſuffering death upon the Croſs: The other after the bloud of the former had been ſprinkled, was to eſcape, ſignifying his Reſurrection; He was the ſlain Goat ggRom. 4.25.Rom 4:25delivered for our offences; and as the living Goat that ſcaped death, ſo was he raiſed again for our Juſtification. As the ſlain Goat he washh1 Pet. 3.18.1 Pet 3:18 put to death in the fleſh, as the ſcape Goat, he was quickned by the Spirit.

The ſcape Goat, although a poor creature in it ſelf, uncapable of ſinne, yet had all the ſinnes of the people confeſſed over its head: So Chriſtii1 Cor. 5.2.1 Cor 5:2 who knew no ſinne, yet was made ſinne for us, that we might be made the righteouſneſſe of God in him. He laid on him the iniquity of us all, Iſa. 53.6.

The Rabbies tell a ſtorykkK. Sheringham. Joma. p. 147. Iſa. 1.18.Isa 1:18, that when the ſcape goat was ſent into the wilderneſs, there was a ſcarlet thred tied to the Temple-gate, which when the Goat arrived at the rocks in the wilderneſs, immediately turned white, and therein do allude to that place, though your ſins be as ſcarlet, yet they ſhall be as white as ſnow. Which I leave to their confirmation.

The ſcape Goat being laden with the ſins of the people, was carried from Gods preſence in the Temple afar off into the wilderneſs: So hath the Lord Jeſus removed our ſins afar off out of the ſight of God, and from his vindicative Juſtice carried them into the Land of forgetfulneſs, it being for his ſake, who bore our ſins, that he hath promiſed to remember them no more. As far as the Eaſt is from the Weſt, ſo far hath he removed our tranſgreſſions from us.bbIſa. 43 25. Pſ. 103.25.Isa 43:25Ps 103:25

p. 345Laſtly, In that the Scape-Goat went into the Wilderneſſe, it might denote the influence of Chriſts death, to bear the ſinnes of the Gentiles, who were out of the pale of the Church then, and aliens at that time from the Covenant of Promiſe; But now in Chriſt Jeſus,ccEph. 2.13.Eph 2:13 they who ſometimes were afar off, are made nigh by the blood of Chriſt.

After the work and ſervice of the Scape-Goat was finiſhed, then the fat of the ſin-offerings was laid and burnt upon the Altar. Fatneſſe ſignifies groſſeneſſe and ſtupidity of ſpirit, (Make the heart of this people groſſe, orddIſa. 6.10.Isa 6:10 fat.) and ſo it might ſignifie the conſuming of great and groſſe ſins, by the Sacrifice of Chriſt offered up for ſinne. Or rather, as the fat is counted the choiceſt of the Sacrifice: So it might denote the giving up to God (as Chriſt did) the primeſt, chiefeſt, choiceſt of our ſpirits in holy ſervices.

Then we read, that the Bullocks and Goats fleſh, with their skin and dung, were all to be burnt without the Camp, or without the precincts and limits of the Temple; which the Apoſtle explains (foreign) in expreſſe termes, As the bodies of the BeaſtseeHeb. 13.11, 12.Heb 13:11Heb 13:12 were burnt without the Camp, ſo Jeſus alſo ſuffered without the gate, even upon Mount Calvary. And therefore thoſe that will ſtand to the Levitical Law, can have no ſhare in Chriſt, according to the Apoſtles Argument, drawn from the peoples havingffHeb. 13.10. Weem. vol. 3. p 66.Heb 13:10 no part or ſhare in that Sacrifice which was burnt without the Camp.

After the Prieſt had ended thoſe ſervices, he puts on his linen cloathes, waſhes his fleſhaaLev. 16.24.Lev 16:24 in the holy place, and puts on his own gorgeous raiment, and appears to the people in his rich attire. This might ſignifie the death, buriall, and reſurrection of Chriſt. His death, by the putting off his inconſpicuous veſtments. His buriall, by the waſhing and continuing for a while hid and obſcured in the holy place.bbAct. 9 37.Acts 9:37 To waſh the body after death, was the manner of the Jews preparation for its Sepulture. His coming forth with glorious rober, ſhewed his reſurrection, when he roſe out of the grave with his glorious body. Theſe things I dare not preſs, but mention them only alluſively with ſubmiſſion.

When theſe Solemnities of expiation were finiſht, then theccLev. 16.3, 5, 24.Lev 16:3Lev 16:5Lev 16:24 High-Prieſt offered up the two burnt Offerings, one for himſelf, the other for the people, after ſin was fully expiated, then they preſent their Burnt-Offerings, which were wholly burnt upon the Altar except the skin, whereof I ſpake before: and ſignified the dedicating of our ſouls wholly to God, in the newneſſe of life, and holy obedience. Our bleſſed Lord was a whole Burnt-Offering, he came to do the will of God fully in his compleat obedience. He offered up himſelf to the Father in all waies of compleat righteouſneſſe: and ſo ſhould weddRom. 12.1Rom 12:1 preſent our bodies a living Sacrifice, holy, acceptable to God, which is our reaſonable ſervice. Theſe are called foreign; and therefore the Apoſtle citing the Pſalmiſt, ſpeaks in the name of Chriſt:eeHeb. 10.6, &c.Heb 10:6 Sacrifice and offerings thou wouldſt not, but a body haſt thou prepared me. In Burnt-Offerings and Sacrifices for ſin thou haſt had no pleaſure. Then ſaid I, lo I come (in the volume of the Book it is written of me) to do thy will, O God. Above, when he ſaid, Sacrifice and Offering, and Burnt Offerings, and Offering for ſin thou wouldſt not, neither hadſt pleaſure therein, which are offered by the Law; then ſaid he, Lo I come to do thy will, O God. Our Lord Jeſus ſaw that the Scribe anſweredffMark. 12.33, 34.Mark 12:33Mark 12:34 diſcreetly, when he ſaid, To love God with all the heart, and with all the underſtanding, and with all the ſoul, and withall the ſtrength, and to love the neighbour as himſelf, is more then all whole Burnt Offerings and Sacrifices.

The perſons that burnt the two Sin-Offerings without the Camp, and the other who carried the Scape Goat into the Wilderneſſe, were to waſh their cloathes, and bath their fleſh in water, before they could be admitted into the Camp again: To ſhew that though we by our ſins are the crucifyers of Chriſt, yet we may be received into favour, if baptized and waſhed in the Name of the Lord Jeſus, and afterward be admitted into the communion of the faithfull. So the Apoſtle Peter tels them, whoaaAct. 2.23.Acts 2:23 by wicked hands crucifyed and ſlain the Lord of life: yet if theybbVerſ. 38. did repent, and were baptized in the Name of Jeſus Chriſt for the remiſſion of ſins, they might receive the gift of the Holy Ghoſt.

Thus was the great work of this reconciling day finiſht, the ſins of Prieſt and people pardoned, the Holy place, Altar and Tabernacle purifyed through the blood of ſprinkling. So God in the day of our Lords moſt meritorious death, was in and through him,cc2 Cor. 5.18.2 Cor 5:18 reconciling the world unto himſelf, not imputing their tranſgreſſions to them.

To conclude, It was in this glorious day, (as I mentioned in the fore-going ſtory of this ſervice) that the Trumpets were blown for the year of Jubilee, toddIſa. 61.1, 2.Isa 61:1Isa 61:2 ſignifie that the Spirit of the Lord was upon Chriſt; the Lord anointed him to preach good tydings to the meek; he ſent him to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the priſon to them that were bound: To proclaim the acceptable year of the Lord,eeZech. 9.11.Zech 9:11 and by the blood of the Covenant, to ſend forth his Priſoners out of the pit wherein is no water. Beholdff2 Cor. 6.2, 3.2 Cor 6:22 Cor 6:3 now is the accepted time, behold now is the day of ſalvation.

p. 3463. Of the Treſpaſſe-Offering.

Hitherto let it ſuffice to have ſpoken of Sin-Offerings, and eſpecially concerning the great and pompous day of expiation. The next that follows is the Treſpaſſe-Offering, of which I ſhall only ſay thus much, that as thereby there was an atonement and reconciliation made for more groſs and hainous ſins, the Law and manner about the Sin-Offering, and the Treſpaſſe-Offerng being all one in the main: we may obſerve, that the greateſt ſins, for which God is pleaſed to grant repentence, are pardonable through the blood of Chriſt. Only as under the Law, there was no Offering for ſins of preſumption: ſuch perſons muſt die themſelves, and their own blood muſt lie upon them. So under the Goſpel, preſuming ſinners are under a moſt dangerous ſtate, eſpecially if they preſume to ſin againſt the holy Spirit.aaHeb. 10 26, 27.Heb 10:26Heb 10:27 For if we ſin wilfully after that we have received the knowledge of the truth, there remains no more Sacrifice for ſins, but a certain fearfull looking for of judgment and fiery indignation, which ſhall reſtroy the adverſaries, &c. He that deſpiſed Moſes law, died without mercy under two or three witneſſes. Of how much ſorer puniſhment ſuppoſe ye, ſhall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the the Covenant, wherewith he was ſanctified, an unholy thing, and hath done deſpite unto the Spirit of grace?bbMat. 12.32.Matt 12:32 For whoſoever ſpeaketh againſt the Holy Ghpſt, it ſhall not be forgiven him, neither in this world, nor in the world to come.

Having thus briefly glanced upon this, I come next to ſpeak ſome words about the Peace-Offering.

4. Of the Peace-Offerings.

The Cauſes of the Peace-Offering are at large recited Chap. 5. of this Treatiſe. I ſhall only ſpiritualize ſome things about them and ſo conclude.

In this Sacrifice principally were the joyfull Feaſts exhibited. For uſually they were divided into three parts or Portions: the firſt part was Gods, who is the great Peacemaker, and makes accPſal. 50.5.Ps 50:5 Covenant with his people in this Sacrifice: Another was the Prieſts, as a reward of his ſervice, and to ſhew his communion and fellowſhip with God and his people,dd1 Joh. 1.3.1 John 1:3 as John ſaies, That ye might have fellowſhip with us, and truly our fellowſhip is with the Father and his Son. Here I might enlarge concerning the manner of making Covenants in ancient time, by eating together; and eſpecially at Sacrifices: but this hath been copiouſly and largely handledeeCloppenb. ſch…l. Sacrif. p. 8. 175. Coccejus de faedere. p. 100. Molin. ad Greg. Nyſſ p. 71. Mede vol. 1. p. 50. 4. by many Authors, but of all moſt fully and excellently by the incomparably learned D^r Ralph Cudworth Maſter of Chriſts Col. Camb. in his true notion of the Lords Supper: Wherefore I ſhall retire to ſome other things.

The Prieſts part in his Offering was the cheeks, the right ſhoulder, the breaſt, and the maw.ffHierom. ad Fabiolam & Rivet in Pſ. 40 p. 186. Mal. 2.7.Ps 40Mal 2:7 Jerom in his Treatiſe of Prieſtly veſtments ſent to Fabiola ſaies, The cheek was given to the Prieſt to ſignifie [El…quentem eruditumque,] that he ſhould remember to be eloquent and learned in the Law of God. The Prieſts lips are to preſerve knowledge, and the people are to enquire the law at his mouth. He goes on [In brachio bona opera & pugnam contra diabolum] By giving the ſhoulder to the Prieſt, he was thereby taught to have a care to maintain good works, and to fight againſt the Devil.aaOrig. Homil. 9. in Exod. p. 9. 8. Origen adds, becauſe 'tis commanded to be the right ſhoulder, that they muſt be [opera dextra, as well as bona: that is,] good works which a Prieſt muſt perform dexterouſly; with ſtrength and expedition, he muſt not be a bungler in the waies of holineſſe.

Beſides, the breaſt was his, and therefore Jerom ſaies, [Moneri ſacerdotes in pectore geſtare mundas cogitationes, legis notitiam & dogmatum veritatem.] the Prieſt was thereby admoniſhed to bear in his breaſt pure thoughts, knowledge of the law and truth in his opinions. And laſtly, the maw, where he adds, [Venter luxuriam, &c.] It denoted his abſtinence from luxury and all manner of excels. Theſe I only propoſe nakedly for them who pleaſe to receive or reject theſe ancient notions. If they held forth any thing, then theſe two, the breaſts and the ſhoulder, which were Wave-Offerings, given from the people to the Prieſt, might chiefly be inſiſted on. 1. He was to have the ſhoulder, becauſe of his bearing the people, and carrying them and their Sacrifices before God. 2. The breaſt, the ſeat of the heart, to note his compaſſion, tenderneſs, and bowels to them, bearing them alwaies in his Prayers and and ardent ſighs to the throne of Grace.

bbMede vol. 1. p. 585.The remainder was eaten by the faithfull people (who brought the Sacrifice) to manifeſt their incorporation into Chriſt. For the Saints do not only receive pardon and remiſſion of ſin, upon the account of his precious Sacrifice, but they feed upon him, and are united to him by faith.cc1 Cor. 10.21.1 Cor 10:21 Thoſe that did eat of Idol-Sacrifices, are ſaid to ſit at the Table of Devils, and have communion with them. But ſuch as have a ſhare in the ſufferings of Chriſt, on whom the chaſtiſement of our peace was laid, he being ourddIſa. 53.5.Isa 53:5 Peace-Offering, p. 347do participate of this Feaſt of the Lords Table, and are madeeeIſa. 56.7.Isa 56:7 joyfull in his houſe of Prayer.

Under the Law, the fat was the Lords, the children of Iſrael were moſt ſeverely interdicted the eating of fat, as well as blood: But under the Goſpel, …he Lord will make unto all people a feaſt offfIſa. 25.6.Isa 25:6 fat things, of fat things full of marrow. At the Goſpel Wedding, the Oxen, and theggMat. 22.4.Matt 22:4 fatlings are ſlain. The poor Prodigal muſt feed upon thehhLuk. 15.23.Luke 15:23 fatted calf. Our ſouls ſhall beiiPſal. 63.5.Ps 63:5 ſatisfied with marrow and fatneſs. And as for blood, Chriſt himſelf moſt graciouſly tels us,aaJoh. 6.53.John 6:53 That except we eat the fleſh of the Sun of man, and drink his blood, we have no life in us.

This Sacrifice of the Peace-offering was uſually added to other fore-recited Sacrifices: becauſe expiation for ſin would be unavailable and unprofitable, unleſs there were annexed a particular application of mercy, in our communion with him in a way of peace and grace. Our bleſſed Saviour as a High prieſt doth not only as offering expiatory ſacrifice for us foreign, redeem us from ſin and miſery, but he dothbb1 Theſ. 5.9.1 Thess 5:9 foreign, obain ſalvation for us, and doth yeeld unto us acc1 Pet 3.18.1 Pet 3:18 foreign, a manuduction to God his Father, in whomddEph. 3.12.Eph 3:12 we have boldneſs and acceſs with confidence through the faith of him.

At theſe feſtival Sacrifices there waseeDe. 16.15. Judg. 21.21.Judg 21:21 great rejoycing, joyned with Songs and Dancing: to manifeſt what Joy and Exultation of ſpirit the Peace-offering of the Lord Jeſus doth procure for reconciled ſinners, in the ſight of God.

To conclude in a word. Gods Majeſty had his part in this bleſſed Offering, as the Remitter of ſin and tranſgreſſion, as being the Author of our mercy and deliverance, thereby ſhewing that he was infinitely well pleaſed with this glorious ſatisfaction given to his Juſtice, his ſoul ſmelling a Savour of reſt in the Sacrifice of his Son, will now begin to hold communion with us, who are brought nigh to him by the blood of his Son. The Prieſt had his part as the inſtrument of atonement between us and God: If you take it for Chriſt, we may then here apply that expreſſion of the Evangeliſt,ffLuk. 24.46.Luke 24:46 It behoved him when he had ſuffered to enter into glory, and the people had their ſhare likewiſe, to make them gratefull and joyfull for this unſpeakable mercy of their deliverance.

5, 6. Of the Meat-offerings and Drink offerings.

Theſe I ſhall put together in their explication, as they uſually went hand in hand in their oblation. The common name of the Meat-offering was foreign a gift or preſent, from foreign to bring or offer. The word for Drink-offering was foreign or foreign Libamen from foreign to pour out. Hereby was ſignified the conſtant communion that Gods Majeſty held with his people. He had his preſence Chamber in the Temple, viz. the Sanctuary, his privy Chamber in the Oracle. He had his Table, his meat and drink: according to that promiſe that he made of dwelling in the midſt of his people Jſrael. The yeelding of theſe Offerings to God, ſhewed the great intereſt he had in all the things which they enjoyed, and that in token of homage, they were to give to him of all their choice enjoyments, as the ſoveraign Lord of all their Land, and that thereby they might obtain a bleſſing upon their outward comforts.aaMal. 3.10Mal 3:10 Bring ye all the Tithes into the ſtore-houſe, that there may be meat in my houſe, and prove me now herewith, ſaith the Lord, If I will not open you the windowes of Heaven, and pour you out a bleſſing, that there ſhall not be room enough to receive it: and I will rebuke the devourer for your ſakes, and he ſhall not deſtroy the fruits of your ground, neither ſhall your Vine caſt her fruit before the time in the field, ſaith the Lord of Hoſts.bbJoel 2.14.Joel 2:14 Who knoweth, if he will return and repent, and leave a bleſſing behind him, even a Meat-offering and a Drink offering unto the Lord your God, that is, by bleſſing of the fruits of the Land, that they may yeeld ſuch plenty, as wherewithall you may prepare Offerings for his Altar, which before wasccJoel 1.9.13. Verſe 10 &c.Joel 1:9Joel 1:13 cut off from the houſe of the Lord. For the field was waſted, the land mourned, the corn was conſumed, the new wine was dried up, and the oyl languiſhed.

Several Appendices there were unto Sacrifices, under the legal Adminiſtrations.

Manifold waſhings, to denote the purifying of our ſouls by way of preparation, for our ſolemn ſpiritual worſhip which we are to performe to God under the Goſpel. In Meat-offeringsddLev. 2.15.Lev 2:15 oyl was uſed. It was an Embleme of mercy, ſaitheeOrig. Hom. 2. in Levitic. p. 118. Origen, and ſignified the great condeſcending favour and mercy of our God, to hold fellowſhip and communion with his poor people in Ordinances of his worſhip.

Salt was a conſtant attendant uponffLev. 2.13.Lev 2:13 Sacrifice, every oblation of thy Meat-offering ſhalt thou ſeaſon with Salt, nay, with all thine Offerings thou ſhalt offer Salt. No Sacrifice is acceptable to God, but what's ſavoury. Salt reſiſts putrefaction, and is a great digeſter of crude and raw humours. We muſt ſprinkle Salt upon our Sacrifices, and draw nigh to God in his Worſhip, with a ſerious, ſavoury frame of ſpirit. If Chriſtian conference muſt beaaCol. 4.6.Col 4:6 ſeaſoned with Salt, how much more our Prayers wherein we ſpeak to the great and infinite Majeſty of Heaven?

p. 348In the ſacred pages, the word of God is compared to ſalt, as wherewith the hearts and mouths of Chriſtians are ſeaſoned againſt the wateriſh and indigeſted notions of perſons erroneous in principle and practice. Our Lord doth call his DiſciplesbbMat. 5.13.Matt 5:13 the ſalt of the earth; by reaſon of that ſound, ſoul-preſerving Doctrine, which they ſhould preach in his name throughout the world, and eſpecially that of repentance from dead works, and remorſe for ſin, which though it be for a time ſmarting and tedious, while men do chaſten their own ſpirits therewith, yet is it moſt ſafe and wholſom, and yeeldeth the peaceableccHeb. 12.11.Heb 12:11 fruit of righteouſneſs to them who are exerciſed thereby.

Every true Chriſtian is an evangelical Sacrifice, and is to be ſalted in this wholſom manner, that he may become ſavoury and reliſhable before God. For with ſuch Gods Majeſty will make addPſ 50 5.Ps 50:5 Covenant by Sacrifice, and it ſhall prove to them a perpetual Covenant,eeNumb. 18.19.Num 18:19 a Covenant of ſalt for ever before the Lord.

To this ancient Levitical cuſtom of ſalting the Sacrifices, doubtleſs our Lord doth ſtrongly allude in the evangelical ſtory, when cautioning his Diſciples to beware of ſcandals and offences, he argues à periculo, preſenting before them the danger and torments of hell fire, ſpeaks thus,ffMark 9.49.Mark 9:49 Every one ſhall be ſalted with fire, and every Sacrifice ſhall be ſalted with ſalt. Concerning which placeggCamerar. in p. 22. Edit Cantabr. 1642. Camerarius in his notes on the New Teſtament, affirms, that in an ancient Copy, he ſound the word foreign added, thus [foreign] Every loaf or cake ſhall be ſalted in the fire; as if there were an Ellipſis of the prepoſition foreign. According to that copy there ſeems to be a more manifeſt alluſion made to that place in Leviticus before cited, concerning the ſalting of meat-offerings. For the meat-offering, which we tranſlatehhLevit. 7.12, 13.Lev 7:12Lev 7:13 a Cake in Levit. 7.12, 13. according to our diviſion of the Bible into Chapters and verſes, & is found in ver. 2, 3. of the ſaid Chapter, as the printed Septuagints are diſtinguiſht and expreſly called foreign, loaves. But it is no wayes ſafe to allow ſuch varieties of readings in the holy Scripture, according to every corrupt and muſty manuſcript, giving great advantage to the Papiſts in reference to their Vulgar Latine, as is excellently noted by the moſt learned and judiciousaaDr Owen on the Bibl. Polyg…a. D^r Owen in his uſefull animadverſions concerning the various readings in the late Bibles. And yet farre bolder is the cenſure and correction ofbbScal…ger. 442 Edit. Lug… Bat. 1627. Scaliger upon this place of Mark, which is extant in his 442. Letter, ſent by him to John de Laet, pag. 806. where he deals with the ſacred Scriptures, as if he were criticizing upon Theocritus, Pindar, or ſome other Heathen Poet, and makes no bones of crying out, here's a fault, and there's another, contra gentes, it muſt be thus corrected, and nemo praeter me indicaverit, and crows too peremptorily and irreverently, Nihil verius eſſe poteſt; and all the ſtir is, that foreign muſt be foreign, and foreign muſt be expunged: and ſayes for certain, the Evangeliſt wrote thus, foreign, &c. making at length a Tautology in Scripture, and that very unfit and improper, which clearly appears being engliſht thus according to him, Every Sacrifice ſhall be ſalted, and every Sacrifice ſhall be ſalted with ſalt. But well haveccCloppenburg. Schol. Sacrif. Patriarch. pag. 200. Cloppenburg and Spanhemius noted, that the word foreign as it is never uſed by the Septuagint, or New Teſtament Pen-men, ſo neither is the word foreign to which the word foreign ſhould anſwer, found in that place of Leviticus, and beſides that the Greek word is never uſed in any claſſical Author for a Sacrifice offered by fire.ddSpanhem. dub. Evang. part. 3. pag. 453. Whereas our bleſſed Lord in that place of Mark, is ſhewing, that tis better to go to heaven maim'd and halt, or blind of one eye, expreſſing matters parabollcaly, then for a man to go whole to hell, that will not pull out his right eye, and cut off his right hand in the caſe of ſcandal. For foreign, every one, or every whol man, as ſome gloſs upon the place, that will not ſubmit to deny himſelf in the point of ſcandal, ſhall be ſalted with fire, who being made a Sacrifice to the wrath of God in hell, ſhall be ſalted with his indignation in that fire that ſhall never be extinguiſht. Others refer foreign to foreign, every one, that is, every worm, the worm of every ſinners conſcience in hell that never dieth, ſhall be ſalted and inflamed with the fire of Gods wrath, to make it ſting and puniſh the more accurately and feelingly. A reverend Divine of our Nation (whoſe uſefull Comment on Mark is intended for the Preſs) ſpeaks in this place concerning the fire of affliction, and the fire of the Spirit,Salignis naturam ſequitur. Iſidor. lib 16 c. 2. wherewith every good Chriſtian muſt be ſeaſoned before he can be a meet Sacrifice for God: and ſo the ſenſe of the place ſeems plain and clear, That who ever ſhall be delivered from the everlaſting fire of hell, muſt be here in this life ſalted and ſeaſoned with the ſalt of repentance, and the fire of affliction, that thereby he may be fitted to be offered up as an acceptable Sacrifice unto God. For as every Sacrifice, which God accepted under the ancient Law was ſeaſoned with ſalt (and hereby the citation of that place in Leviticus comes in properly to good purpoſe) ſo every ſpiritual Sacrifice, that may be well-pleaſing in the ſight of God under the Goſpel muſt be rendred ſavoury by ſome ſpiritual ſalt, and offered up in ſome ſpiritual fire, that they may prove Sacrifices of mercy and praiſe, and not of Gods wrath and juſtice,aaJud 7.Judg 7 ſuffering the vengeance of eternal fire.

p. 349To proceed: As the charge concerning ſalt was ſtrict, ſo the prohibition of the uſe of leaven and honey at Sacrifices was very ſtrong:Lev. 2.11.Lev 2:11 (b) Ye ſhall burn no leaven, nor any honey in any offering of the Lord made by fire. They are both of a fermenting nature, ſwelling and puffing up. Corrupt Doctrines are compared to leaven, traditions, inventions of men, falſe gloſſes and expoſitions of Scripture are ſet forth by it. Beware, ſays our Lord, of the leaven of the Phariſees, which is there expreſly interpreted of their Doctrine;Mat. 16.11, 12.Matt 16:11Matt 16:12 and ſo when he forbids them to beware of the leaven of Herod, it is to be meant of that falſe Doctrine of the Herodians, who taught that Herod was the Meſſiah, Gregor. notes on Scripture, p. 147. on Mat. 22.16. edit Oxo. 1646. becauſe a King in Judea, after the Scepter was departed from Judah. To adde any thing of mans vain conceptions to the pure Doctrine of Scripture, and to interlace Divine Worſhip with Humane Inventions, is a highly provoking ſin in the ſight of God, and ſavours of a monſtrous ſpirit of pride, ſwelling with corrupt leaven; wherefore the Scripture doth ſtigmatize erronious perſons who corrupt the truth, that they uſually ſpeak great ſwelling words of vanity:2 Pet. 2.18.2 Pet 2:18 We muſt endeavour to purge out this leaven of pride, corrupt Doctrine, o… … holineſs of heart and life, when we draw near to God, to preſent our Sacrifices to him; we muſt keep Goſpel feaſts, not with old leaven, which we fed upon in the houſe of Bondage in the Egyptian ſtate of nature, Exod. 12.15.1 Cor. 5.8.1 Cor 5:8 neither with the leaven of malice and wickedneſs, but the unleavened bread of ſincerity and truth: For hypocriſie is Phariſaical leaven, Luke 12.1.

Yet as to this particular of leaven, though it was generally forbidden to be uſed in Sacrifice, yet it was permitted in one caſe;Lev. 7.13. Amos 4.5.Lev 7:13Amos 4:5 viz in the Sacrifice of Thankſgiving of Peace-Offerings; and here it may be either taken in a good ſenſe, as ſometimes leaven is, where the Kingdom of Heaven is compared to it, for the encreaſing and growing nature of the Kingdom of Chriſt in the world; or of the work of grace in the heart of a Saint, and ſo it may ſignifie the exuberancie, dilatation or ſwelling of the ſpirits in joy and praiſe,Mat. 13.33. Luk 13.21.Matt 13:33Luke 13:21 when the ſoul gives up its thank-offerings to God: or elſe its taken in a bad ſenſe for ſourneſs of grief and ſorrow, mixture of ſin and infirmity, to ſhew that our praiſes here in this life are imperfect, not onelyonly as to the matter, there being great cauſe of mourning and heavineſs for the relicts and remainders of ſin in us, are attended with many griefs and ſorrows; no Chriſtian can ſay of any day in his life (atque ibat ſine nube Dies) that there was no cloud of ſin, or ſtorm of trouble, to hinder his viſions of peace and joy. So neither for the manner of the management of our praiſes, we cannot be upon the wing in ſo holy and ſpirituall a manner, as ſuch a heavenly and Angelical ſervice (as that of praiſe is) doth require; there will ſtill be a lump of leaven hanging to our feet, and therefore herein the goodneſs and tenderneſs of Gods love is ſeen, that he will yet accept our thank offerings though they have in them ſome mixtures of fleſh, ſome tinctures of imperfection.

Another thing annexed to Sacrifices was the burning of incenſe. Now this was of two ſorts, and accordingly called in our tranſlate by two names, Incenſe and Frankincenſe. Incenſe in the Hebrew is termed foreign from foreign ſuffire, adolere, ſuffumigare, to burn and make a ſweet ſmelling ſmoak by fire.Exo. 30.35.Exod 30:35 This is that which was made of the five ingredients mentioned in the book of Exodus whereof largely before, and is there tranſlated a perfume. This was burnt upon the golden Altar of Incenſe every morning and every evening in the (a) time of the Sacrifice of the two Lambs every day,Dr. Lightf. Temple ſervice. p. 111. Lev. 16.13.Lev 16:13 and in the Expiation day we read of Incenſe burnt, before the blood was brought into the moſt holy place, whether or no this chief and precious Incenſe were generally burnt in a ſtated quantity, at the offering of every Sacrifice, I cannot evidently determine from Scripture: In one place its called the Incenſe of Rams, Pſal. 66.15. probably, becauſe p. 350uſually annexed to the Sacrifices to perfume the ayr. The other ſort termed Frankincenſe, is in the Hebrew foreign Lebonah, foreign, whereof fully before; and was gathered of the Frankincenſe Tree in Arabia; ſo called, becauſe freely ſweating from it as a gum, and of it ſelf, without any other mixture, gives a moſt fragrant odour.Lev. 2.1, 2, 15, 16. & 6.15, &c. Acts 6.4.Lev 2:1Lev 2:2Lev 2:15Lev 2:16Lev 6:15Acts 6:4 This was commanded to be offered with moſt Meat-offerings, & therefore are they called Offerings of a ſweet ſavour unto the Lord. In a word, the joyning of Incenſe with Offerings, ſignified prayer to attend all our ſacred ſervices. The word muſt be joyned with prayer: Our bleſſed Lord joyned ardent prayers with his own precious offering on the Croſs, when he gave himſelf for us an offering, and a Sacrifice to God for a ſweet ſmelling ſavour.

Eph. 5.2.Eph 5:2I have ſpoken ſo much about Frankincenſe in the foregoing lines, that I ſhall onelyonly allude to what Porta ſpeaks of it,Porta Phyto. nom. l. 5. c. 13 p. 215. & p. 126. that it cures any corrupt and foul ulcers of the head by fume, and the flux of ſore eyes. I cannot experimentally ſeal the truth of that aſſertion; but of ardent ſpiritual prayers, we are ſure there is nothing ſo prevalent and available againſt ſpiritual diſtempers of both head and heart, as breathings of a holy ſoul towards heaven in prayer. Hannah after ſhe had prayed at the Tabernacle,1 Sam. 1.18. Pſal. 116.4.1 Sam 1:18Ps 116:4 was no more ſad; it cured her, and ſo hath it ſtopt the tears of many a Saint. After David had called upon the name of the Lord, he findes that rich return of the deliverance of his ſoul from death, his eyes from tears, Ver. 8.and his feet from falling. The mounting up of theſe fragrant vapours towards heaven, did ſignifie with what winged ſpeed, with what towering meditations our ſouls ſhould ſoar towards his holy habitation: They muſt be Preces alatae, winged prayers, intimated by the aſcent of the vapours; they muſt be broken hearted, hinted by the contuſion of the gum before it be fired; they muſt be fragrant, ſweetly ſented of love, and they muſt be inflamed, full of ardor, zeal, and fervency of ſpirit; and yet all will be of no value, God will ſmell no ſavour of reſt in them, unleſs the great Angel of the Covenant perfume them in his golden cenſer:Rev. 8.3.Rev 8:3 He is the Prieſt that intercedes for us, and mixeth of the precious odours of his interceſſions: Ours at the beſt are but ſimply foreign, bare Frankincenſe, and that mixt with many ſticks and ſtraws, as the impure ſort of that is; but Chriſts is the foreign, the compounded incenſe for the Golden Altar, which the Prieſt alone was to offer, the former every man brought with his Meat-offering. The Saints have but vials,Rev. 5.8.Rev 5:8 poor ſmall veſſels, ſtinted meaſures, though golden, yet but little; but Chriſt comes (with his foreign) that he may adde or give it to their prayers, and with them, to make them acceptable: The holieſt motions, the moſt gracious requeſts of Saints, are not pure without his incenſe, which he addes as a free gift, to render over his merit and holineſs to them, that Gods Majeſtie may take delight in them through his beloved Son, with whom he is well pleaſed,Joh. 11.42.John 11:42 and whoſe requeſts he heareth alway.

Thus we ſee, the holy Scripture is pleaſed to ſhadow forth the ſpiritual Solemnities of the Goſpel, by the ancient Ceremonies of the Law. But hence it doth no ways follow, that Jewiſh Rites muſt be introduced into the management of New-Teſtament Worſhip, as the Pontificians do, thereby loading the Church, and impoſing a yoke of inſupportable ceremonies, derived from Jewiſh preſidents, and mixed with their own carnal inventions, who by their multiplied traditions do even make void the Commandments of God; and particularly in this of Incenſe,Molin de altar, p. 96, 97. which they have introduced into the Church, that ought not to be uſed by Chriſtians: But this the Holy Ghoſt hath foretold us ſhould be the merchandize of Rome, in her pompous and gariſh ornaments, to amaze the mindes of the vulgar, and thereby take off the hearts from ſpiritual ſervice, by their gold, ſilver, precious ſtones, and pearls, fine linnen, purple, ſilk and ſcarlet, and all Thyine wood, veſſels of ivory, and of moſt precious wood,Rev. 18.13.Rev 18:13 Cinnamon, odours, oyntments and Frankincenſe, &c. p. 351whereas now God ſeeketh ſuch to worſhip him,Joh. 4.23, 24John 4:23John 4:24 that ſhall wait upon him in Spirit and Truth.

To conclude, The laſt thing which did accompany Sacrifice, was Muſick, both Inſtrumental and Vocal. In the day of your gladneſs, in your ſolemn days, and in the beginnings of your moneths,Num. 10.10.Num 10:10 ye ſhall Blow (ſaith God) with Trumpets over your Burnt-offerings, and over the ſacrifices of your Peace-offerings. Blow the Trumpet in Zion, &c. Call the ſolemn Aſſembly.Joel 2.15. 2 Chro. 29.27Joel 2:152 Chr 29:27 Accordingly in the days of Hezekiah, when the Burnt-offering began, the Song of the Lord began alſo with the Trumpets, and with the Inſtruments ordained by David King of Iſrael. It is recorded, that the Levites ſang their Songs on the ſteps ariſing up to the great Eaſt-gate of the Prieſts Court; and therefore are they called Songs of Degrees: to intimate, that in our aſcent to Duties, our hearts ſhould be prepared for Thankſgiving and Praiſe. O enter into his gates with thankſgiving, and into his Courts with praiſe: Pſal. 100.4. On the Sabbath day they ſang in the morning at the ſacrifice of a Lamb (which was added for that day above the ordinary) the Song of Moſes, in Deut. 32.D. Lightf. Temple ſerv. p. 61. and in the evening, the Song of Moſes, in Exod. 15. and finiſh'd them in ſix Sabbaths, and then began again. Wherefore the New Teſtament Saints are ſaid to ſing the ſong of Moſes, and of the Lamb, in the time of their eternal Sabbath, and reſt from all their labours.

The Papiſts have together with many other Jewiſh Ceremonies, introduced this alſo into the Church, enjoyning the uſe of Inſtrumental Muſick in Divine Service. A thing no where commanded in the New Teſtament, and not practiſed in the Primitive time: Nay Clemens Alexandrinus in his days rejected it,Clem. Alex. Paedagog. l. 2. c. 4. p. 121. Edit. Lugd. Bat. 1616. and ſpiritualizes the ancient Muſick: foreign, &c. Praiſe him with the Pſaltery; for the Tongue is the Pſaltery of the Lord: and praiſe him with the Harp; by the Harp we are to underſtand the Mouth, which is plaid upon with the Bowe of the Spirit. In a Book likewiſe aſcribed to Juſtin Martyr, Juſt. Martyr Quaeſt. & Reſp. ad Orthodox. 107. p. 308. Commeli. 1593.though juſtly ſuſpected not to be his, yet is it ancient; in the anſwer to one queſtion about Church Muſick; the reply is, foreign, &c. foreign. The uſe of ſuch Inſtruments is taken away from ſongs in Churches, and of all others; fit rather for children, or fooliſh people; and there remains only bare ſinging. Very excellent are the expreſſions of another moſt famous Worthy of the Church of Chriſt on Pſal. 150.Chryſoſtom. in Pſal. 150. To. 1. p. 909. Edit. Savil.Ps 150 foreign, &c. As therefore the Jews [did praiſe the Lord] with all Inſtruments, ſo we are in like manner commanded to glorifie God with all our Members; by the Eye, by the Tongue, by the Ear, and by the Hand, &c. The Eye praiſeth him, when it looks not upon laſcivious objects; the Tongue, when it ſings; the Ear, when it entertains no filthy ſongs, nor accuſations againſt our neighbour; the minde or ſoul, when it muſes not upon deceits, but brings forth love; the Feet, when they run not to wickedneſs, but to the diſpenſation of good works; and the hands, when they are not ſtretched out to rapine, covetouſneſs, and fighting; but to Alms, and the patronage of the Injured: Then is man a melodious Harp, yeilding to God moſt harmonious and ſpiritual Muſick. And then he goes on thus, foreign, &c. Such Inſtruments were then permitted for this cauſe, even for their weakneſs ſake, to ſtir up their mindes to perform their external Worſhip with ſome delight.

Inſtruments of Muſick were not heard in the Latine Church till the days of Vitalianus the Pope, as 'tis manifeſt by Volaterrane, Platina, Volaterran. Anthropolog. l. 22. p. 501. Edit Baſil. 1559 P…a…n p. 89. Col Agrip. 1626. Faſc. Temp ad Ann. Chr. 654 p. 60. Edit. Hano. 1613. M. Terry's Voyage to the Indies, in Pu…ch. part 2 p. 1467. Eph. 3.14 21 Phil. 4.6.Eph 3:14Phil 4:6& the Author of p. 352Faſciculus Temporum, and others; by whom it appears, that till after 650. years, there were no ſuch things in the Service of God, but that theſe began in the depth of Popiſh darkneſs. Nay, 'its obſervable, that the Turks (great ſtrangers to the Truth) are offended at this cuſtome in the Chriſtian Churches: As a petty King of Socotora near the mouth of the Red Sea, coming to the water ſide, heard ſome of the Wind-Inſtruments of the Engliſh; and being a Mahumetan, asked if they played David's Pſalms (which he had heard of) and being anſwered affirmatively, replyed, That it was an ill invention of him that firſt mingled Muſick with Religions for, before God was worſhipped in Heart, but by this in Sound. Which may well be applyed to the times of Vitalianus before ſpoken of.

Let us rather in a few words ſhew why Temple Muſick was of old annexed to Sacrifice: Doubtleſs for our Inſtruction, to ſhew that praiſe and thankſgiving ought to accompany our prayers and ſolemn ſervices. The Apoſtle Paul did ſo Bowing his knees (in one verſe;) unto the Father of our Lord Jeſus Chriſt: and in another, aſcribin… glory to him by Jeſus Chriſt: and enjoyns the Philippian Church, in every thing by Prayer, and ſupplication with thankſgiving, to make their request known unto God. Further, he adviſes his Coloſſians, to teach and admoniſh one another in Pſalms and Hymns, and ſpiritual ſongs, ſinging with grace to the Lord in their hearts. Eph. 5.19.Eph 5:19He counſels the Epheſians to ſpeak to themſelves in Pſalms, and Hymns, and ſpiritual ſongs, making melody in their hearts to the Lord. 1 Theſ. 5.17, 181 Thess 5:171 Thess 5:18He enjoyns the Theſſalonians to joyn Prayer and Praiſes together; Pray without ceaſing, in ev…ry thing giving thanks; for this is the will of God in Chriſt Jeſus concerning you: and exhorts Timothy, That Interceſſions and giving of thanks be made for all men. 1 Tim. 2.1.1 Tim 2:1In like manner we finde the Saints with Harps and Vials full of odours,Pro. 5.8, 9.Prov 5:8Prov 5:9 praying and praiſing together: and in another place we finde them ſinging the Song of Moſes and the Lamb, ſaying Great and marvellous are thy works Lord God almighty; Rev. 15.3.Rev 15:3juſt and true are thy ways, thou King of Saints, &c.

Hav…ng now finiſhed the Interpretation of ſome of the chief Legal ſolemnities, I ſhall put a period to this Section with the recital of ſome Goſpel ſacrifices, which are called ſo in the holy Scriptures, in alluſion to thoſe of the Temple in former days.

Under the Goſpel, Saints have their ſpiritual ſacrifices, as well as they under the Law had their carnal: Indeed all theirs had ſome ſignificancy in them, they were not able of themſelves to purge the Conſcience. Chriſt is the great High Prieſt that preſents his whole Church to himſelf, not having ſpot or wrinkle,Eph. 5.27.Eph 5:27 or any ſuch thing; but that it ſhould be holy, and without blemiſh: yea he hath made his people to become a holy Prieſthood, to offer up ſpiritual ſacrifices; and a royal Prieſthood, 1 Pet. 2.5.1 Pet 2:5to ſhew forth the praiſes of him who hath called us out of darkneſs into his marvellous light.v. 9. Singing of God's praiſes is a moſt royal and princely ſervice: He hath joyned the Crown to the M…ter, and made us Kings as well as Prieſts to God and his Father,Rev. 1.6.5.10.20.6.Rev 1:6Rev 1:5Rev 1:10Rev 1:20 to whom be glory and dominion for ever. [Habeat in ſe (ſaith an Ancient) defixum & Altare, t… in quo orationum hoſtias & miſericordiae victimas offerat Deo. In quo coninentia cultro ſuperbiam quaſi Taurum immolet, iracundiam quaſi Ariet…m jugulet, Origen in Exod. Hom. 9.98. Pſal. 100.3.Ps 100:3Luxariam omnemque libidinem tanquam Hircos & Haedos libet.] Let him have an Altar fixed within him, on which he may offer up to God the ſacrifices of Prayers, and the oblation of Mercy: In which he may ſlay pride like a Bullock, with the ſlaughtering knife of abſtinence; he may cut the throat of wrath as of a Ram, and may make a burnt ſacrifice of luxury, and all luſt, as of Goats and Kids

When we enter the Courts of his Temple with the voice of joy, being his people, and the ſheep of his paſture, let us give up our ſelves as ſacrifices to his p. 353praiſe. All the ſheep of Chriſts flock (ſaith our Learned Grosted, alluding to that place in Canticles) bring forth Twins,Groſted de Ceſſat. Leg. p. 125. Cant. 4.2.Song 4:2 and there is not one barren among them; and the twins are (ſaith he) the love of God and our Neighbour.

The firſt and prime Goſpel ſacrifice is our heart and ſoul. Son, give me thy heart, is that which God principally calls for, and expects at our hands. The Inwards of the ſacrifice were always to be burnt upon the Altar. God delights in hearty ſervice, when our ſouls are inflamed with love to him, in communion with him in the Ordinances.Strabo Geog. l. 15. p. 732. Edit. Cauſ. Concerning the Magi in Perſia (ſo Strabo calls their Prieſts) it is related by him, that they diſtributed the parts of the ſacrifice to be eaten: foreign. Setting apart no ſhare for the Gods; for they ſay that God requires nothing of the ſacrifice ſave the ſoul. I am ſure, whatever ſuperſtitious cuſtoms were among the Heathens, that the glorious and infinite God, that ſearcheth the heart, and tryeth the reins, expects them principally and wholly to be ſacrificed in all our approaches to him,1 Pet. 3.15.1 Pet 3:15 whom we ought to ſanctifie in our hearts.

Therefore in Scripture we ſhall finde, that the actings of the ſeveral graces implanted in the ſoul by the Spirit of God, are called by the name of ſacrifices.

Contrition and brokenneſs of heart are the ſacrifices of God, Pſal. 51.17.Ps 51:17which he will not deſpiſe.

Faith is a ſacrifice: If I be offered upon the ſacrifice and ſervice of your faith, Phil. 2.17.Phil 2:17&c. which ſome interpret thus, That the Apoſtle had conſecrated and dedicated them as a ſacrifice to God by believing; and now drawing nigh his Martyrdom,Dutch notes. was to have his blood ſpilt (as the Drink-offering of Wine anciently was joyned with the Meat-offering) upon the ſacrifice of their Faith.

Joy is an other ſacrifice, alluding to the Peace-offerings: I will offer (ſays David) in his Tabernacle, ſacrifices of joy, I will ſing, Pſal. 27.6.Ps 27:6yea I will ſing praiſes unto the Lord.

Thankſgiving is another. Offer unto God Thanksgiving, and pay thy Vows unto the moſt High. He that offereth praiſe, glorifieth me, ſaith God:Pſal. 50.14. v. 23: Pſ. 107.22. Hoſ. 14.2.Ps 50:14Ps 107:22Hos 14:2 Let them ſacrifice the ſacrifices of Thanksgiving, and declare his works with rejoycing. The Church in the Prophet Hoſea cries unto the Lord, Take away all iniquities, and receive us graciouſly, ſo will we render the Calves of our lips. Jer. 33.10, 11.Jer 33:10Jer 33:11There ſhall be heard in this place (ſaith the Prophet Jeremiah) the voice of them that ſhall ſay, Praiſe the Lord of Hoſts; for the Lord is good for his mercy endureth for ever; and of them that ſhall bring the ſacrifice of Praiſe into the houſe of the Lord. By him, that is, by Chriſt, (ſaith the Apoſtle) let us offer the ſacrifice of Praiſe to God continually: that is, the fruit of our lips,Heb. 13.15.Heb 13:15 giving thanks to his Name.

Mercy alſo is deſired of the Lord rather then ſacrifice.Hoſ. 6.6.Hos 6:6

Good works and alms are a ſacrifice likewiſe. I have all, and abound (ſays Paul) having received of Epaphroditus the things which were ſent from you, Phil. 4.18.Phil 4:18an odour of a ſweet ſmell, a ſacrifice acceptable, well-pleaſing to God. Wherefore to do good, and communicate, forget not; Heb. 13.16.Heb 13:16for with ſuch ſacrifices God is well pleaſed.

Righteouſneſs is another. Offer the ſacrifices of Righteouſneſs, and put your trust in the Lord. Do good in thy good pleaſure to Zion, Pſal. 4.5. Pſal. 51.19.Ps 4:5Ps 51:19build thou the Walls of Jeruſalem. Then ſhalt thou be pleaſed with the ſacrifices of Righteouſneſs.

Prayer is another moſt excellent and ſweet ſmelling ſacrifice under the Goſpel: My houſe ſhall be called of all Nations a houſe of Prayer. Mar. 11.17.Mark 11:17Of this we have treated more copiouſly above, when handling the ſervice of Incenſe. Not only our ſouls in their ſeveral heavenly breathings at the Throne of Grace, and in all their Divine ſervices preſented to God, are repreſented in Scripture under the ancient ſhadows of ſacrifice: but our Bodies alſo are to be preſented p. 354as a living Sacrifice, Heb. 12.9.Heb 12:9holy, acceptable to God, which is our reaſonable ſervice. As God is the Father of our ſpirits, ſo is he the Creator of our bodies, and expects from both (as is moſt due from creatures) all manner of homage, obedience, adoration and praiſe for ever: Wherefore let us draw near w…th a true heart, Heb. 10.22.Heb 10:22in full aſſurance of faith, having our hearts ſprinkled from an evil conſcience, and our bodies waſhed with pure water.

Alſo the vocation of the Gentiles, is repreſented in the Holy Scripture, as a Sacrifice in the day… of the Goſpel to be preſented to God, when in every place incenſe ſhall be offered to the name of the Lord, and a pure offering: for my name ſhall be great among the Heathen, Mal. 1.11.Mal 1:11ſaith the Lord of Hoſts. The Apoſtle Paul ſays, that he was the Miniſter of Jeſus Chriſt to the Gentiles, miniſtring the Goſpel of God,Rom. 15.16.Rom 15:16 that the offering up of the Gentiles might be acceptable, being ſanctified by the Holy Ghoſt.

Pſa. 116.15.Ps 116:15In the laſt place, Martyrdom is eſteemed a Sacrifice, and that which is moſt precious in the ſight of God Paul compares himſelf to a Sacrifice, when near to his death at Rome: Phil. 2.17.Phil 2:17The Souls under the Altar, that were ſlain for the word of God, and for the teſtimony which they held, are related to cry with a loud voyce,Rev. 6.9.Rev 6:9 ſaying, How long, O Lord, holy and true, doſt thou not judge and avenge our blood on them that dwell on the earth: There being therein a ſtrong alluſion to the blood of the Sacrifices of old, which was poured out beſides the Altar, the warm vapours whereof went up reaking towards heaven: In which ſenſe Cyprian ſpeaks of the Miniſters Exhortations of the godly to ſuffering in his days,Cypr. Ep. 2. p. 4. edit. Baſ. 1530. that thereby they might prepare Sacrifices for God.