Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	altar_n	golden_a	incense_n	3,134	5	12.0529	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38026	Polpoikilos sophia, a compleat history or survey of all the dispensations and methods of religion, from the beginning of the world to the consummation of all things, as represented in the Old and New Testament shewing the several reasons and designs of those different administrations, and the wisdom and goodness of God in the government of His church, through all the ages of it : in which also, the opinion of Dr. Spencer concerning the Jewish rites and sacrifices is examin'd, and the certainty of the Christian religion demonstrated against the cavils of the Deists, &c. / by John Edwards ...	Edwards, John, 1637-1716.	1699 (1699)	Wing E210; ESTC R17845	511,766	792

assured from the Inspired Writings of the New Testament that it was so for the Tabernacle is said to have been a Figure for the time then present Heb. 9. 9. i. e. all the time of that way of Service and Worship some great Mystery was represented by it And the Mosaick Priests are said to serve unto the example and shadow of heavenly things Heb. 8. 5. Let us briefly see what these Celestial and Spiritual things were or at least let us guess and modestly conceive what they were First in the Court of the Tabernacle the Altar of Burnt-Offering fitly signified the great Expiatory Sacrifice of Christ on the Cross Heb. 13. 10. And the Laver was a very congruous Symbol of Spiritual Washing and Purifying Eph. 5. 26. Tit. 3. 5. Then in the Sanctuary the Altar of Incense and the Golden Censer plainly denoted the Intercession of the Messias thereby was signified that he should pray for us and offer our Prayers and make them acceptable to God through his Merits for the Incense figures the continual sweet Savour and Acceptableness of the Offering The Table of Shew bread did not only represent God's Providing a Table and Maintenance for the Israelites whilst they were in the Wilderness but it teacheth us that God's Church hath his constant Eye and Care and that he Provideth for it daily he gives them their Daily Bread or it signified Christ who calls himself the Bread of Life with which the Faithful are nourish'd to eternal life Or as things of this nature frequently have divers significations the Brazen Laver before and the Shew-Bread here represented the Two Sacraments Baptism and the Lord's Supper The Candlestick and Lamps very appositely signify Christ and his Apostles He is the True Light and in a secondary sense his Ministers may be call'd so too The Sacred Oyl belonging to them may set forth the Anointing of the Spirit the Vnction from the Holy One whereby the faithful are enlightened and know all things 1 Joh. 2. 20. Or the Golden Candlestick with Seven Branches may denote the manifold Gifts and Graces of the Holy Ghost with that Abundant Light which is the Blessing of the Gospel Rev. 1. 4. 4. 5. Lastly The inmost part of the Tabernacle into which the High Priest enter'd and none else is yet a more lively Representation of the Great Mysteries of the Gospel The Atonement which the High Priest made by Blood and his offering it in this most Holy Place and that but once a Year are all expresly applied to Christ our Great High Priest by the Apostle Heb. 9. 7. 12. 24. 9. 22 24. But more particularly it is worth our observing on this occasion that tho the High Priest enter'd this place but once a Year and that on a set day in the Year yet he enter'd thrice in that one day For first he went in with the Censer of Coals and the Cup of Incense and put the Incense upon the Fire before the Lord Levit. 16. 13. Then he came out and took the Blood of the Bullock slain at the Altar of Burnt-offering and went with it into the Holy of Holies and sprinkled it upon the Mercy-Seat Levit. 16. 14. Then he came ●orth and carried the Blood of a Goat which was also slain at the foresaid Altar and sprinkled it upon or towards the Mercy-Seat ver 15. This was the third time of going into the Holy of Holies And who sees not that the High Priest's offering of Incense appositely represents the solemn Prayers which our High Priest Jesus offer'd before he became a Sacrifice which is particularly mention'd Iohn 17. 1 2 c And is it not as plain that the sprinkling of the Blood of the slain Bullock and Goat signified the Blood of Christ crucified apply'd to Believers to atone for their Sins For those words of the Apostle Heb. 13. 10 11 12 c. refer to the Blood of the Beasts brought into the Holy Place to make Atonement Levit. 16. 27. In this place was the Ark the special Symbol of God's Presence for that carnal People could not believe God was present with them unless they had some apparent and visible Token of it Wherefore God was pleas'd so far to indulge their weakness as to give them this corporeal and sensible Sign of his Presence with them tho he thought good to remove it sometimes from their sight to wean them by degrees from that grosser Dispensation But it is certain that the Ark was a Symbol of mighty import and represented not only the Divine Presence but was a Type of Christ Iesus the incarnate and visible God in whom the Fulness of the Godhead dwelt bodily The Oracle from whence God gave answer was the Figure of the Incarnate Word who reveal'd the Will of God to us By the Pot of Manna was signified the hidden Manna vouchsafed to all Believers Aarons Rod that blossomed figured that efficacious Blessing which is given to the Labours of Christ's Ministers The Testimony in the Ark the Witness or Evidence of God's Presence there represents to us the Word of God the Holy Scriptures The Mercy-Seat or the Covering of the Ark was a more particular and signal Representation of Christ by whom alone the Divine Mercy is conferr'd on Mankind by whose Merits the Church is cover'd and de●ended from God's Wrath. Whom God hath set for●h to be a Propitiation Rom. 3. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word which the same Apostle uses for the Mercy-Seat Heb. 9. 5. As the Law in the Ark was cover'd and hid by this so the Messias covers hides shields us from the condemnation which is by the Law and consequently from the Divine Displeasure Or which is the same thing Sin is covered as the Psalmist speaks Psal. 32. 1. by Christ our Propitiatory And 't is observable that the Apostle saith God hath set him forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which refers to the Prefigurations of the Law he was before set forth as the word signifies he was of old propounded in the Legal Types and more signally in this of the Propitiatory The Cherubims hovering over the Ark denote the Angels protecting the Church and withal it speaks their future prying into the Mysteries of the Gospel which they desire to look into as St. Peter saith 1 Epist. Chap. 1. v. 12. which very words re●er to the Cherubims stooping and looking down with bowed Heads toward the Mercy-Seat And this by the way lets us know that those Cherubims over the Ark were Angels The Veil in the Tabernacle and so that of the Templ● afterwards sets forth the Humane Nature of Christ if we will give credit to the Apostle Heb. 10. 10. The V●il that is to say his Flesh. This was rent at Christ's Passion to signify that he by his Death open'd the way into the Kingdom of Heaven for we learn from St. Paul in his Epistle to the Hebrews that Heaven was meant by the Holy of Holies Heb. 9. 24. Whence

as hath been suggested already was a Sign and Seal of the Covenant made with Abraham and his Seed a confirmation of the Promises made by God to them Thence it is called by God himself his Covenant Gen. 17. 9 10. i. e. the Sign of it as you read it explain'd in the next Verse It shall be a Token of the Covenant between you and me Thus this bloody Rite is call'd the Covenant of Circumcision Acts 7. 8. and the Sign of Circumcision Rom. 4. 11. where the Apostle adds this high Encomium of it that it is the Seal of the Righteousness of Faith i. e. of Justification and Pardon of Sin through the free Mercy of God for the sake of the promi●ed Seed in whom all the Faithful believe For this Federal Mark in that part of his Body was to remind and assure Abraham that Christ should be born of his Seed 3. It was reckon'd by the Hebrew Doctors as a kind of an Oblation and Sacrifice to God there being a taking of something from the Body and offering is to God yea it was a bloody Sacrifice 4. Philo asserts that the cutting off of that part was a sign of the abscission and casting away of superfluous Pleasures and carnal Delights Some have thought it was an artificial Restraint of Lust and Lewdness and in the nature of the thing it self was some check to Lasciviousness This is but a Fancy for it is known that the People of that Nation and so of others since who use Circumcision are none of the chastest Men in the World to say no worse That is another Rabbinical Notion that Circumcision was made in that part of their Flesh to represent they were to be a Holy Seed unto the Lord. But to speak with Sobriety and Reason Circumcision was appointed for the ends at first mentioned and lastly to be a Symbol of the inward and spiritual Circumcision the Circumcision of the Heart Accordingly you read in the old Law of circumcising the Foreskin of the Heart Deut. 10. 16. 30. 6. and so in Ier. 4. 4. And in the New Testament the Apostle speaks of the Circumcision of the Heart in the Spirit Rom. 2. 29. and of putting ●ff the Body of the Sins of the Flesh by th● Circumcision of Christ Col. 2. 11. Hence observe why Sin is call'd a Body because it is represented by the Body or Flesh in Circumcision When the Flesh of the Foreskin is cut off the taking away of Sin is signified Sin is as it were cut off by it And in the 13th Verse of that Chapter the Apostle speaks thus You being dead in your sins and the uncircumcision of your flesh hath he quickned Sin and the Pr●putium are here put together as the same and it is plainly signified that Sin is denoted to be taken away when the Foreskin is cut off Circumcision then was design'd as the Symbol of a Holy Nation a religious and 〈◊〉 People and thence you read in Scripture not only of the Circumcision of the Heart but of the Ears and Lips to denote the Sanctity which was required in their Words and Convers● and indeed in their whole Lives As to other Religious Rites and Offices those that were used in the former Oeconomi●s prevailed now also as Sacrifices Altars Priesthood c. Tho we read not of Temples or Tabernacles under the Patriarchal Dispensation yet now their manner was to erect Altars in those places where God appear'd to them and these were signalized for the future by dedicating them to the publick Service of God Here they were wont to assemble together to offer solemn Prayers and Praises to the most High and they became as it were Temples and Houses of God Gen. 28. 17 22. To the ordinary Sacrifices before used you will find that Abraham and Iacob added another kind viz. mere federal ones which are describ'd in Gen. 15. 9 18. 31. 54. Now also we first hear of Tithes Abraham paid Tithes of all i. e. all the Spoils to Melchisedeck a Priest Gen. 14. 20. Iacob made this Vow I will surely give the Tenth of all to thee i. e. of all that came of his Flock or of the Fields Gen. 28. 22. Thus the paying Tithes became a Pledg of Religion and of subjection to God The Patriarchs now also used certain Ceremonial Lustrations and Purifications as may be gathered from Gen. 35. 2 3. Jacob said unto his Houshold Be clean and change your Garments and let us arise and go up to Bethel I might add the Ceremony used in Swearing viz. of putting the hand under the thigh of the Person they swore to Gen. 24. 2. Also you may observe there were at that time Holy Feasts of the remainders of the Sacrifices Exod. 5. 1. All these were Rites relating to Religion and Worship There were other remarkable things in this O●conomy which are reducible to Religion and Manners At this time began the Ius Leviri or right of marrying the Brother's Widow Judah said unto Onan Go in unto thy Brother's Wife and marry her and raise up Seed to thy Brother Gen. 38. 8. The surviving Brother was to marry the Relict of the Brother deceas'd if he died without Issue But it took not effect at this time As to the Degrees of Consanguinity in reference to Marriage they were not all of them observ'd for Abraham married Sarah who was his Niece for she was his eldest Brother Haran's Daughter tho he call'd her his Sister and labour'd to make it out saying She is the Daughter of my Father but not of my Mother Gen. 20. 12. i. e. She was Grand-daugh●●r to his Father and such were reckon'd by the Hebrews as half Sisters Iac●b married his Cousin-German Rachel the Daughter of his Uncle Laban Gen. 29. 28. And as for P●lygamy which was begun by Lamech many Years before it was now practis'd by Abraham Esau Iacob and others tho it was against the Primitive Law and Institution Gen. 2. 24. The Concubines which they took were a secondary sort of Wives as the Issue they had by them were a secondary kind of Children for they had Gifts and Legacies but no Inheritance Gen. 25. 6. But this must be said and that with evident truth that Abraham and Iacob's taking of other Wives or Concubines differ'd from the same custom and practice of that time in three things which much alters the case 1. They did not this of themselves and so it was not their own act properly It is expresly said that Sarah brought her Maid Hagar to Abraham and gave her to him to be his Wife Gen. 16. 3. So Iacob upon the motion and persuation of his Wife Rachel took his Handmaid to Wife it is in express terms said she gave him her to Wife Gen. 30. 4. So Lea● did the same with her Maid vers 9. 2. Ioseph the learned Jew rightly noteth that Abraham and Sarah did what they did by the particular direction and approbation of God for their