shall like (c) 2 Chron. 19.9 Johosaphat charge the Officers of Church and State to act in the fear of the Lord faithfully and with a perfect heart or like godly Hezekiah Command the People to give a portion to the Priests and Levites that they may be (d) 2 Chron. 31.4 encouraged in the Law of the Lord. Or lastly like tender Josiah (e) 2 Chron. 34.33 make all that are in their Israel to serve even to serve the Lord their God That Magistrates may be like fenced (f) Isa 5.5 Walls round about the Vineyard of the Church That Church shall never want errors and those dangerous that wants the fence of Discipline and the wall of a godly faithful and zealous Magistracy and that Church shall never want Rents and Schisms breaches and disorders where Circumstantials are rigidly pressed and where external niceties wherein Saints that (a) Col. 2.19 hold the head may safely differ without breach of communion are with too warme and self-conceited a spirit imperiously urged upon the consciences of meek Brethren who desire to walk in all the wayes of Holinesse (b) Psal 35.20 Soberly Righteously and Godlily and to rest quiet in the Land Yet doubtless union in externals is very beautiful if it may be had But that I may draw to a period of this discourse concerning the Priestly Vestments on which I have so long insisted It is sure somewhat worth our notice that there is no mention made of any shoos or sandals or any such kind of covering for the feet of the Priests who in the cold of Winter and heat of Summer performed all their services barefoot Indeed the Winter's cold was seldom vehement in that Climate but the Summer's heat might be somewhat more offensive by reason of the stone-pavements which might be very hot by the reflection of the Sun-beams However it were they were to officiate in this manner The feet when covered are subject to contract filth by sweat but possibly that of Moses his being unshod because (c) Exod. 3.5 the place was holy may suit this our observation concerning the Temple As the feet are sometimes in Scripture put (d) Eccles 5.1 for the affections sometimes for holy walking in the life and conversation So ought the Gospel-Ministery to walk unblameably (e) Psal 119.59 to have a conversation naked and open before the World in all simplicity and godly sincerity and then (f) Rom. 10.15 Oh! how beautiful are the feet of them that Preach the Gospel of Peace and bring glad tydings of good things Having treated thus largely of the Vestures of the High-Priest and the Inferiors under him It is high time to remove to the 3d and last thing hinted in the beginning of this Section concerning the Consecration of this prime Officer of the Temple together with the rest his attendants which consisted principally in these 3 Ceremonial performances Washing Anointing and Sacrificing all distinctly laid down in the 8th Chapter of Leviticus and thereof I shall treat very briefly in their order First We reade that the (a) Lev. 8.6 Priest was to be washed with water So was Christ baptized with water (b) Mat. 3.16 and the Holy Spirit descended upon him when he was initiated into this great work of his Ministry So ought the sons of Aaron likewise the Children of Christ as he is sometimes pleased to call his Apostles and Disciples they must be washed with the water of Regeneration if ever they expect to do great services for Christ A Ministry baptized with the spirit of fire in their hearts may through God be inabled to cast down the strong holds of Satan 2dly We read of the Priests Unction first of the chief Priest (c) Lev. 8.12 verse the 12th and after of the inferiors vers 30. Now here before I proceed I would beg leave to speak a little to the materialls and the composition of the holy anointing Oyl because formerly omitted in the History of the Temple The ingredients and their quantities we read to be these (d) Exod. 30.23 Of pure myrrhe 500 shekels sweet Cinnamon 250 sweet Calamus 250. Cassia 500 and of Oyl-Olive an Hin Concerning the measures we have spoken before at large As for these materials there is no great difference among Expositors worth the noting All of them are designed to set forth the graces of the Spirit But first a word of the several Species or as we translate them Spices in their order 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mor derir The myrrhe of liberty or freedom that is the Gumm which sweats freely out of the Tree of the same name whereof Pliny treating in his 12th Book and 15th Chapter tels us that the Gumm which comes naturally out of that Tree without incision is called Stacte whereof formerly 2. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnemon the name whereof is retained at this day and commonly known Concerning which the cited Authour speaks at large in the 19th Chapter of the same book which I shall not transcribe at present 3. The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kene-Boshem Calamus Aromaticus The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweet-scented Cane I cannot say 't is the same which is called in shops at this day Acorus the root whereof is used in aromatical mixtures Of this speaketh Matthiolus upon Dioscorides lib. 1. cap. 17. out of Pliny Theophrastus and others manifesting its principal native place to be in Arabia and that it is a sort of Reed of a very fragrant scent The Prophet Jeremy speaking of Incense brought from Sheba adds And the sweet Cane from a far Country Jer. 6.20 which seems to be meant of the same place being but an additional expression to Shebah For so that Queen who is related to have governed Sheba 1 Kin. 10.1 is by the Evangelists reported to have come from a farr Country indeed even †Mat. 12.42 Luk. 11.31 the uttermost parts of the Earth 4. The fourth Ingredient is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiddah The Seventy translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iris or sweet scented Flower de lice of Florence whereof the Orice powder is made But the general harmony of Interpreters carries it for the Cassia a wood now in use and easily wrested from Kiddah seeing the Chaldee version turns the ד into צ in that word which they use for this Aroma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being counted but a Chaldaean deâ—orsion of the same word although now found from another root by Lexicographers The Plant groweth in the same Countries where Cinnamon saith Pliny in the forecited place and is but three Cubits high usually It is called with us Cassia-lignea being brought into our Country by our Asian Merâ—hants and and is indeed when burned of a most Aromaticall and fragrant Savour 5. The last is Oyl-Olive known to every one But here it may seem somewhat strange that Balsame the peculiar rarity
of Judaea no other Country affording it besides as many Authors write the Prince of Oyles or Unguents as the name imports should be left out in this choise composition Wherefore some have apprehended it to be concluded in the first words for that which we translate Principal Spices the Hebrew terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshamim Rosh Aromata capitis the spices of the head that is the chief and most eminent But because these words seem to be onely general terms comprehensive of the particulars presently enumerated therefore others have thought that the Balsame is couched under the name of free and pure Mirrhe However it be this is evident that the choisest ingredients for such a composition are commanded by God wherewith the Priests were to be anointed But as to the spiritual signification of this Unction we have the guidance of the Holy Spirit him self to direct us who in the New Testament doth frequently intimate that the participation of his Gifts and Graces is thereby shadowed forth to us The High Priest upon the account of this legal Unction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Lev. 8.3 5. and by the Seventy in the 3d verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 5th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus the anointed clearly hinting to us our Gospel-High-Priest the Lord Jesus Christ the true Messiah or Anointed of the Father with the (a) Ps 45.7 Oyl of gladnesse above his fellowes which place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly and expresly applied unto our Lord and Saviour in the (b) Heb. 1.9 Epistle to the Hebrews The glorious Antitype of David being (c) Psal 89.20 anointed King as well as Priest of his Church The same person the Apostle Peter asserts to have been (d) Act. 10.38 anointed with the Holy Ghost and with power Nay all the people of God who are (e) Rev. 1.6 Priests and Kings unto God are (f) 2 Cor. 1.21 anointed with the same Spirit The ancient Unction was external (g) Ps 133.2 upon the head of Aaron and ran down upon the beard and went down to the skirts of his Garments The Gospel Unction is internal which we (h) 1 Joh. 2.20 27. have received from the holy One and abideth in us the same anointing teacheth us all things and is truth Precious and excellent were the mixtures of that ancient Oyl What particular Gifts or Graces each might signify I leave to others being certain of this that (i) Isa 11.2 the Spirit of the Lord did rest upon Christ the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowâ—edge and of the fear of the Lord and it is of this His (k) Joh. 1.16 fulnesse that we have received even Grace for Grace This Unction was administred by measure to Aaron in a certain weight of sweets and a Hin of Oyl Olive Exod. 30.24 Joh. 3.34 but God gave not the Spirit by measure unto Christ But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 And when all the Graces of the Spirit do hold communion together in a Saint's duty as the several Ingredients of this Unction in one composition then are duties most fragrant With this Unction were all the Vessels of the Sanctuary to be anointed to signify to us that all religious exercises and Ordinances under the Gospel are no further useful and beneficial then as they are perfumed with the secret and most precious operation of the Holy Spirit through whom we are made partakers of Christ's holinesse and have (l) Eph. 2.18 accesse with holy boldnesse to the Throne of Grace The last thing in the consecration of Priests was Sacrificing whereof may be read at large in the 8th Chapter of Leviticus The blood of the Sacrifice being sprinkled upon them To note that the Office Calling and Execution of the service of Gospel-Ministers are all sanctified by the blood of Christ The Lord Jesus died to purchase a Gospel-Ministry his precious blood consecrates and sets them apart to that excellent function Oh how dreadful a sin is it for vile wretches to trample upon and scorn that Office which was dedicated by the blood of Christ who when ascended up on high * Ps 68.18 received Gifts for men He gave not onely †Eph. 4.8 12. Apostles Prophets and Evangelists but Pastors and Teachers also for the perfecting of Saints for the work of the Ministry for the edifying of the body of Christ For how long time Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The Gospel-Ministry anointed by God and consecrated by the blood of Christ and receiving gifts by the benefit of Christ's ascension is we hence learn to continue till all the Members of Christ's mystical body are gathered into one which work will not be compleatly finished till the end of the world For some Saints shall remain alive at the second coming of our Lord 1 Thes 4.15 c. when he himself shall descend from heaven with a shout with the voice of the Archangel and with the Trump of God c. Then those which are alive and remain shall be caught up together c. in the Clouds to meet the Lord in the aire and so shall they ever be with the Lord who had promised at his ascension to be with his Ministers alwayes Mat. 28.20 even unto the end of the World The High-Priest among the Jews was consecrated with blood he needed Sacrifice for his sins but our High-Priest is holy harmlesse undefiled Heb. 7.26 Ver. 24. separate from sinners and made higher then the heavens he continueth for ever and hath an unchangeable Priest-hood He was without sin and therefore the Sacrifice of himself whereby he was consecrated to all his glorious Offices was to make entrance for others into the holiest by his blood in a new and living way which he hath consecrated for us Heb. 10.20 Joh. 17.19 Heb. 10.14 For their sakes he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate and sanctify himself that they might be sanctified through the Truth For by one Offering hath he perfected for ever them that are sanctified On this excellent subject I might enlarge amply but considering there are yet several things behind in the two last Sections of this Chapter which refer somewhat to this point I shall speak but a word or two of the other Temple-Officers and come to the close of this 4th Section Having spoken thus much concerning the Priests Let me in brief hint at the rest and I shall conclude They were the Levites and Nethinims whereof at large in the former story of the Temple The Levites according to four distinct charges were divided into Singers Porters Judges and Treasurers Here some might expect possibly that I should
use of which Vessel is expresly declared to be for the Priests to wash in which we may crave leave to expound by that expression of Moses concerning his Laver that the Priests were to wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex illâ out of it that is as the Vulgar Translation very well glosses it Missâ aquá lavabant putting or pouring out water they washed Exod. 30.19 and therefore we have exhibited the Picture of it with a Syphon and Cock to let out water into any Vessel at liberty to wash the hands and feet of the Priests according to Torniellus and others That the Priests did wash their Bodies within this vast Vessel seems very improbable First from the great height of it above the Pavement it being five Cubits higher besides the thickness of the Brass above the backs of the Oxen. 2. From its Sphaeroidical Figure according to the common apprehension there being no place but the Center for a Priest to stand in and a hundred to one but his heels tript up as he went in to such a decliving Vessel Thirdly from the depth of the Water which according to any of the imagined Figures of either exactly Sphaerical or Sphaeroidical or conical or halt square towards the bottome and half of it round upward toward the brim It will fall out according to the usuall quantity of a Bath that such a Vessel that hath two thousand much more if three thousand Baths and hath also but such a Diameter as ten Cubits at the brim will serve to swim rather then to stand in and wash the body so that unless the Priests had skill in that Art for ought I see they must be drowned or dive to the bottome to seek some Rabbinical Treasure But herein as in all other things I shall freely submit to the Judgment of sober and learned persons resting rather at present on this Conception that the Priests did wash their bodies at or in some moderate Vessels which received the Water from Spouts or Cocks running at pleasure and derived from this stately Sea of Brass Now whereas the Figure expresses a short Columne of Brass with a broad Foot resting upon the Oxen we have done it in connivence to Torniellus rather then my apprehension conceiving rather that the Fundus or bottom of the Vessel rested immediatly upon the Oxen. Of the ten Lavers with their Appurtenances standing in the Priests Court IN the fourth place we are to speak of the ten Lavers which we find standing in this Court likewise The matter whereof was Brass the capacity of each was fourty Baths Every one was four Cubits in its measure that is as some interpret it four Cubits square according to the Bases whereon they stood Each Base being four Cubits long as many broad and three in height They stood upon four Brazen Wheels one Wheel being fixed on each square side of the Basis The out-side of these Bases were carved with the Similitudes of Oxen Cherubims Lions and Palm-Trees Their more ample Description running for the most part parallel with the Learned Pen of Dr. Lightfoot Pap. 229 c. in his Paraphrase upon the fore-cited place I shall here subjoyn in these following Sections for seeing the Holy Spirit is pleased to enlarge very amply in their Descriptions I hope all Religious and Devout Readers will not think a miss of the expence of a little time for the arriving in some good measure at the meaning of that Blessed Spirit in the intricate Description as to our Translation of that rare material of this sacred Temple in this method following accordingly as the ensuing Pages will more evidently demonstrate The Figure of one of the Lavers 1. The Water in the Laver. 2. It s Lilly-like Lip 3. The Upper-Border 4. The Upper-Base 5. The lower Border 6. The Railes 7. The sloping Shelves 8. The underpropping Pillars 9. The Wheels 10. The Ground-plate A Description of the Figure and Composition of the ten Bases with their Lavers HEre let it be premised that seeing every one of the ten Bases and their Lavers were of the same External Form and internal matter we may view the Faces of all of them in the Glass of one and the same particular Description exhibited in these following Sections or Paragraphs wherein for the main we shall follow Learned Dr. Lightfoot as near as may be in the same foot-steps Second Temple p 229. craving leave to vary somewhat from him in our method and form of words and in some other though not a very sensible or grand difference 1. A Flat Piece of Brass ¶ 1. In the first place then there were stately pieces of Brass provided for this use taking up in their Dimensions four Cubits in breadth 1 King 7.27 and the same in length being styled in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machina the Machinations of Brass if we may have leave so to term them in respect to the rare vastness of their Bodies The thickness of them is not so sufficiently mentioned in the Text as to take away the Foundation of Conjectures Wherefore some have apprehended the height mentioned in the same verse to hint out and imply the Crassitude inquired after But the greatness of such a weight and the conceived uselessness of such a thickness as three Cubits recited in that Text inclineth others to give in a different construction of these words as if the height there mentioned should not respect the main body it self of the Base but relate rather to the distance of the Earth beneath from the summity or eâ—ge of its upper Surface From which Conjecture as being most probable and in some measure deducible out of the Altitude of the Wheels to be treated of in their place and order The thickness of these huge flat pieces of Brass will be evinced to consist but of one Cubit and half which will prove vast and considerable enough to our purpose 2. The Borders ¶ 2. In the next place upon consultation with the fore-mentioned Text we find in our Translation mention made of certain Borders Ver. 28. termed in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turned by Montanus Clausurae or Shuts of Brass from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to include or inclose The 70. use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express the force of the Hebrew much to the same purpose But Junius fancies an elegant Vitruvian terme whereby to express the mind of the Holy Spirit according to his Conception and calls them Zophori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the Sculptures of the Similitudes of Lions Oxen c. in a most lively manner upon the out-side of these Brazen Borders To proceed to their Description There were provided certain pieces of Brass of an oblong square the length of each of their 4 sides extended almost to 4. Cubits being joyned near to the outmost edge of the Horizontal Plain of the great Base according well near with the
together with the Temple had four times as much as the Wealthiest and fattest Tribe in the Land of Promise which must be needs above the third part of the Income of the whole Countrey Nay in Ezekiel's Visionary Land of Canaan the sacred Portion seems to be the third part of the Land For if we observe the whole House of Israel was to have been but five thousand Reeds broad and twenty five thousand long Ezek. 45.6 which cannot be understood of the City which was to be but square four thousand five hundred c. 48.30 And being compared with the Portion of the Priests and Levites considering also what fell to the Prince it is conceived by some that the third part of the Land was theirs shewing the ample Provision which God determined made for the Gospel-days From all this Discourse will clearly follow an inference of great shame to many Christian Nations of Europe who allow more ample maintenance to very mean and inferiour Officers in the State Civil and Military then to the very Captains in the Spiritual Army who for want of due supplies are generally constrained to their grief to walk Antipodes and contrary to their own Doctrine of Hospitality many times after their own departure exposing their nearest Relations to stand in need of others Hospitality to the great dishonour of God and true Religion Nay such Countries many times compel the Stewards of God's lively Oracles to serve Tables and the Dispensers of the Mysteries of Faith not being able to provide like men for their own Housholds even practically to deny the Faith unwillingly to prove worse then Infidels 1 Tim. 5.8 Whereas it is but equal by the Law of Nature that the Embassadors of most joyful Tydings such as is the Gospel and the New Covenant of Grace should have the most plentifull Rewards when as the Legal Messengers brought News of a fiery Law and a Yoke of costly and insupportable Ceremonies Besides their Work generally contained outward and bodily labour which whets the Appetite and strengthens the Digestive Faculty whilest the New Testament Service being of a more sublime Orb is greatly exhaustive of the Vital Spirits which calls for greater and more costly Supplies for their refection and sustentation Let us in fine remember and beware lest St. Peter's Keyes for want of Oyl should contract an unseemly rustiness and the beautiful Lamps of the Sanctuary without a supply of the Juyce of the Olive should go out in obscurity or at least burn exceeding dimly A sordid maintenance for certain will produce a rusty and sordid Ministry A Jeroboam's Priesthood of the lowest of the People may well carry Wisps of Hay to feed Calves at Dan and Bethel A thing to be trembled at in Gospel-days that the Arch-Enemies of the Truth should have their Designs so deeply fomented But however seeing God's Majesty hath ordained more copiously and splendidly for his own appointed Ministers in the Temple Let then these Divine Officers go on chearfully to their Work of Sacrifices at the Solemn Dedication of the Temple in the next Chapter and answer their Relations Gen. 2.8 as Abraham did his when going up to offer in this very same Mountain of Moriah with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will provide CHAP. VII Of the Encoenia or Solemn Dedication of the Temple HEre it is requisite for the discharge of our duty as to this Chapter that we first set down the circumstance of time wherein this stately Work was performed Wherein to avoid all Contests at present We shall follow the renowned pious and learned Primate of Ireland in His fore-cited Annals pag. 58. who places it in the Three Thousand Seven Hundred and Tenth Year of the Julian Period and the Three Thousand and first Year of the World and shews that it was co-incident with a Year of Jubilee and in the seventh Moneth of that year called Ethanim 2 Chron. 5.3 The first day whereof according to his Calculation though it 's greatly disputed to the contrary did exactly concur with the 230 October of that Julian Year The Temple was finished in all its parts in seven years and about six moneths For it was first founded in the second day of the second moneth 2993. But the Dedication was prorogued to the 8th Year because of the solemnity of the Year of Jubilee sayes our Reverend Author So Peâ—avius de Doctr. Temp. lib. 13. p. 537. 1 King 6.38 Solomon is said indeed to be but seven years in erecting this Building and all its Appurtenances that is seven compleat years though there were several moneths over We shall then according to His mind present this Season in a silent Scheme onely let 's remember it was the 2758 Judaical Year the Julian Cycle of the Moon five and the Judaical three the Cycle of the Sun that year was 14 the Dominical Letter D. Therefore the Neomenia Tizri or first day or New Moon of Tizri called Ethanim in those dayes must be Feriâ Sexta or Friday Octob. 23. according to Him Ethanim October Feria  8 30 6 The first day of the Feast of Dedication 9 31 Sab. day The second of the Feast  Novemb.  10 1 1 The 3d day and Expiation Day Numb 29.7 11 2 2 The 4th day 12 3 3 5th day 13 4 4 6th day 14 5 5 7th day 1 King 8.65 15 6 6 The first day of the Feast of Tabernacles 2 Chron. 7.8 Numb 29.12 16 7 Sab. The 2d day 17 8 1 3d day 18 9 2 4th day 19 10 3 5th day 20 11 4 6th day 21 12 5 7th day Here the two Feasts of 14 days ended 1 Kin. 8.65 22 13 6 8th day A solemn Assembly 2 Chron. 7.9 Numb 29.35 23 14 Sab. Sabbath day At Even the Sabbath being ended and being the 23 day of the moneth Solomon sent the People away 2 Chron. 7.10 There are great Wranglings among Chronologers in this particular Calvisius places the 23 day of Ethanim on the 5th of October being Monday as he says A. M. 2940. Scaliger An. P. J. 3703. the New Moon of Ethanim October 12. and so his Scholar Helvicus But a late Learned Author casts the New Moon upon Octob. 5. The first day of the Dedication Octob. 11. and the departure of the People Octob. 27. It would take up more time then is necessary to imploy on this Design if we should spend many Lines upon the Reconcilement of various Authors that treat upon this Point To which purpose it were very necessary to enquire anxiously into the exact Julian Year wherein this dedication fell out a fterward to calculate the New Moon of Nisan out of the best Tables and then to assure the Reader by the falling out of the New Moon before or after the Equinoxe whether it was a common or intercalated year Nay to be most exact to deduce the Moons Conjunction out of the Tables for the moneth of Ethanim it self and then add to that time
Conjecture and also help to fortifie it concerning their not being the chief High-Priests but as secondary assistant to 1 Chron. 6.9 10. and contemporary with the former Yet seeing Scripture terms them as lineally begotten one of another in an orderly way of Generation I shall not be peremptory but leave the Knot to be solved by abler Pens 6 Amariah the son of Azariah 1 Chron. 6.10 Ezra 7.3 who is expresly recorded to have been chief Priest in the dayes of King Jehoshaphat and to have been over the Jews in all matters of the Lord 2 Chron. 19.11 which some apprehend to be meant of his being of the Sanhedrin or Great Council at Jerusalem Part of his time was spent probably under the Reign of Asa likewise and that he continued in this Kings days for some time He is the same person probably who by Josephus and Nicephorus is called Joram and by the Hebrew Chronicle Jehojarib though transposed out of his due place especially since we read of one Jehoram at the Helm of the Priesthood in Jehoshaphat's time Now seeing this Joram is recounted by Josephus 2 Chron. 17.8 as the fourth from Zadok inclusively having omitted Johanan and Azariah the second The last if the fore-mentioned Conjecture should prove true concerning Johanan that he was the son of Abiathar and that the Line of Ithamar was re-introduced to their former dignity though not to the supreamest place might then possibly fall in contemporary with Ahimaaz and Azariah the first For many times as we have hinted we find two High-Priests coupled together though one of them had the greatest preheminence whereby Scripture and Josephus might be reduced to a tolerable agreement especially since there be some probable apprehensions that Azariah the second of that name in the Series of nomination might have officiated in the latter days of King Solomon according to the sense of Dr. Lightfoot in his Temple-Service Chap. 4. Sect. 2. Pag. 24 25. line 1 and 37. which assertion would prove very strange if he were the fourth in order from Zadok in the beginning of the Temple-Work in Solomon's days especially since Amariah who is expresly recorded to have been his Successour is definitively laid down in Scripture as we have said in the execution of his Office under the Rule and Dominion of Jehoshaphat the 4th King after Solomon there being about sixty one years from the last of Solomon's reign to the first of Jehoshaphat's To conclude then whereas it might be objected that Johanan and Azariah the second who are not produced by Josephus and others are distinctly mentioned in Scripture as begotten by the precedent and so to be termed their sons either we may imagine them to have been but of small duration in a successive Line or rather that they are so termed onely Jure Officii being indeed but Surrogates to the others with whom they were co-incident in time in several necessary cases seeing it is sufficiently known that those who were not natural sons are yet styled by that name upon account of their succession in the Government which will evidently appear by comparing together Matthew and Luke Mat. 1.12 Luk. 3.27 the two Evangelists and several other places of Scripture 7 Ahitub the Son of Amariah 1 Chron. 6.11 12. Ezra 7.2 who is called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Nicephorus plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who likewise expresly lays down the Character whereby to know him Niceph. Callist Eccl. Hist l. 2. c. 4. consonant to the Scripture it self that this is the very man that lived one hundred and thirty years and flew Godoliah that is in Scripture-Language Athaliah the Queen which name and story evidently points at Jehojadah the High-Priest Uncle to King Joash and is termed also by Petavius in his alleadged Chronicle Jejadah in distinct words being the same person doubtless who in that confused Chronicle is set the fourth in number and called Jehoahaz from whence Josephus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted who for his great care of the Temple and Worship of God and the wonderful Reformation effected in his days 1 Chron. 9.11 Neh. 11.11 is styled The Ruler of the House of God 8 Merajoth the son of Ahitub This person though omitted in the 1 Chron. 6.12 yet is particularly mentioned in 1 Chron. 9.11 and in Nehem. 11.11 Now if Ahitub before spoken of be indeed that Godly Jehojadah as it seems very probable then this Merajoth will prove to be the slain Zechariah or some Elder Brother of his who succeeded Ahitub in the latter days of Joash the King He is called by Nicephorus the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain for his Zeal to God which shews the corruption of his name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is also called Merajoth and was the same with Holy Zechary as is attested by the fore-cited Chronicle which places Jojadah and his two Sons Zechariah and Phedajah contemporary with Queen Athaliah and King Joash Josephus in his Greek Copy names these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jehojadah and his two sons Zechary and Phedajah who were slain at the Commandment of the King Selden's Copy of the Seder Olam Zuta places Jehosaphat Jehojadah and Phadea successively wherein admitting one transposition Jehojadah being placed first Jehosaphat may be put for Zachariah his Son expresly named in Petavius his Copy where the name of Jehosaphat is deficient it being common for one person to have two names among the Hebrews 9 Zadok the Son of Merajoth 1 Chron. 9.11 Nehem. 11.11 This High-Priest is styled by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Callistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the often-recited Chronicle in plain terms Zedekiah agreeing very near with our Zadok and is very probably the same man who was Father in Law to King Uzziah and did in such an eminent and zealous manner thrust his Son in Law out of the Temple 2 Chr. 26.20 when usurping the Priests Office and is called in the Text mentioning that Fact by his proper name Azariah the chief Priest but presently in the beginning of the twenty seventh Chapter is supposed to have his name altered by the Spirit of God and called Zadok from that his courage in an act of exemplary Justice and Righteousness and accordingly so recorded to after generations by this name of Zadok in the Babylonian Registers of Ezra the Scribe This very Fact is mentioned under the name of a second Azariah in Nicephorus the Patriarch's Catalogue Who is called by the Alexandrian Chronicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the annexion of another called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us that they lived under Athaliah and Joash which passage plainly carries in its very Forehead the corruption of that Author in placing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here viz. after Zadok who was the famous Jehojadah or Ahitub and
contained the stony Tables of the Commandements But now the Church of Christ preserves within her bosome the holy Scriptures God having graciously promised (d) Jer. 31.33 to put his Law in their inward parts and to write it in the fleshy Tables of their hearts To be short the Cherubins on the walls of the Temple signified the protection of Angels who now (e) Psal 34.7 encamp round about them that fear the Lord as commissionated Guardians for their comfort preservation and deliverance The shewbread in the Sanctuary did set forth the bread of life under the Gospel the Lamps the pure doctrine of the Church's Teachers the Altar of incense their ardent prayers the Pillars in the Porch their constancy and perseverance the Laver the washing of Regeneration and the brazen Altar with its appendant Rites their confission of sin and expiation made on their behalf by the sacrifice of Christ Thirdly and Lastly I come to speak of the Typification of each particular Saint as shadowed forth by that holy Temple Even as the Apostle Paul doth expresly declare making it strange that they should be ignorant of this truth (f) 1 Cor. 6.19 What know ye not that your body saith he is the Temple of the Holy Ghost To which may be added the assertion of (g) Tom. 1. pag. 105. Jerom to Paulinus Verum Christi Templum anima credentis est illam exerna illam vesti illi offer donaria in illa Christum suscipe that the soul of a believer is the true Temple of Christ adorn and cloath that offer gifts to that entertain Christ in such a building Wherefore craving leave to compare them by way of resemblance desiring that these parallels may not be strictly interpreted The foundation of this Temple may be laid in humility contrition of spirit wherein the inhabiter of eternity (h) Isa 57.15 delighteth to dwell We may referre the Porch to the mouth of a Saint wherein every holy Jacob erects the (i) Gen. 28.18 c. Pillars of Gods praise calling upon and blessing his name for received mercies when songs of deliverance are uttered from the (k) Psal 141.3 doors of his lips The Holy place is the renewed mind and the windowes therein may denote divine illumination from above cautioning a Saint to beware least they be darkned with the smoak of anger the mist of grief the dust of vain glory or the filthy mire of worldly cares The golden Candlesticks the infused habits of divine knowledge resting within the soul The shewbread the word of grace exhibited in the promises for the preservation of a Christians life unto glory The Golden Altar of Odours the breathings suspirings and groanings after God ready to break forth into (l) Gal. 4.6 Abba Father The Vaile the righteousnesse of Christ The Holy of Holies may relate to the conscience purified from dead works and brought into a heavenly frame The Ark to the heart of a Saint (m) Rom. 7.22 delighting in the Law of God after the inward man The mercy seat to Christ dwelling therein (n) Col. 1.27 as the hope and foundation of glory The two Cherubins to Faith and Love from between whose wings the Father of mercies uttereth the glorious Oracles of assurance by the (a) Rom. 8.16 witnessings of his own Spirit The pot of Manna may be resembled to that food (b) Rev. â— 17 of hidden joy unknown to the World which is the Quintessence of divine assurance laid by for a Saint to feed upon and refresh his spirits in his deepest and darkest agonies The rod of Aaron budding and flowring within the Oracle of their hearts shews the ardent affection which the soul beats to and the profitable fruit it receives by the Gospel-ministery when having accepted the Law from the mouth of God by his Embassadors (c) Iob â—2 22 he layes up his words in the secret recesses of his heart Finally the Laver is repentance the brazen Altar is a broken and a contrite spirit the fire holy zeal the sacrificing instrument is the two-edged sword of the Spirit and the beasts to be slain are the various lusts of the flesh which we are to drag before the Altar by holy confession to mortifie by constant hatred and offer up in a heavenly renewed conversation as sacrifices acceptable and well-pleasing in the sight of God To which purpose in some measure doth that famous Maull of Pelagianism speak in these words (d) Austin de Civ Dei l. 10. c. 4. more c. 5. 6. Ejus est altare cor nostrum c. et sacrificamus hostiam humilitatis laudis in areâ cordis igne fervidae charitatis Our heart is his Altar c. we offer up to Him the sacrifice of humility and praise on that Altar of the heart with the fire of fervent Charity Thus farre may it suffice to have insisted on the more general significations of the Temple humbly craving a favourable pardon of what infirmities have hitherto passed at the hands of such Learned and Ingenuous persons who may countenance my further endeavours after more clear satisfaction in descending to the several particulars which by divine permission I shall proceed to handle The Mysteries laid up in the Foundation of the Temple IN the first place I shall search into the Foundations of the Temple it being most proper to tread in the steps of the foregoing History of its erection and endeavour with all diligence to turn over those ponderous and (e) 1 King 5.17 costly hewn stones wherewith it was laid of old in the daies of Solomon to see what mystical treasure â—as hidden under them Vain and futilous are the feavourish dreams of the antient Rabbins concerning the Foundation-stone of the Temple (f) Sheringham in Jomae p. 104. c. Some assert that God placed this stone usually mentioning but one principal stone in the Centre of the World for a firme basis and settled consistency for the Earth to rest upon Others held this stone to be the first matter out of which all the beautiful visible beings of the World have bin hewn forth and produced to light Others relate that this was the very same stone laid by Jacob for a pillow under his head in that night when he dreamed of an Angelical vision at Bethel and afterward anointed and consecrated it unto God Which when Solomon had found no doubt by forged Revelation or some tedious search like another Rabbi Selomoh he durst not but lay it sure as the Principal Foundation stone of the Temple Nay they say further he caused to be engraven upon it the Tetragrammaton or the ineffable name of JEHOVAH All which stories are but so many idle and absurd conceits yielding thus much of wonder that any persons should be so besotted as to think ever to find such stupid and blind proselytes who would indure to be imposed upon by such fopperies wherewith of old they did pollute the Jewish
bewails the sad and prostrate Sâ—ate of the Temple when Pompey and some of his crew entred those sacred Doors and cast their profane Glances upon those mysterious Ornaments my they were so bold as to enter also into the Holy of Holyes (l) Joseph de â—ell Judaic l. 1.6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place it was lawful for the High-Priest onely to be present But it may be observed that the affairs of that great Captain did afterward decline towards the evening of his former Splendor and the shadows of Envy and Opposition to lengthen upon him till at length the Sun of his Grandeur sate in the darkness of Egypt where (m) Plut. in Pomp. he was slain and all his Glory was entombed in Mount Casius in the South part of Syria as (n) Geogr. l. 16. p. 700. edit Casaub Strabo †Lib. 22. p. 422. Edit Lug. Bat. 1632. Mercellinus testifie Which if true 't is somewhat observable that he should be buried as a far off from his own Country so in the borders of that Land where he had committed so great an offence That profanation of the Temple was very great when Persons did enter those sacred walls beyond the Line of their function and therefore good Jeremy did sorely lament among other Outrages committed by Nebuchadnezzar's Army of old this particularly that the (o) Lam. 1.10 Heathen were entred into the Sanctuary of whom God had commanded that they should not come into the Congregation But now God hath consecrated to himself a whole (p) Exod. 19.6 Kingdom of Priests all the people of God under the Gospel being made a (q) 1 Pet. 2.5 9. royal Priest-hood are exalted into the State of Kings and Priests unto God to offer up spiritual Sacrifices acceptable to him by Jesus Christ Not but that still there remains even through the whole length and duration of the Gospel-Age a distinct ministerial Office residing in those who are regularly set apart unto that excellent function according to the appointment of the Spirit of God in the new Testament Their duty it is to attend upon the sacred work of dressing the Lamps of Knowledge of setting forth the Propitiation bread of Life and of offering up the Saints prayers in the Church of Christ Wherefore when the Saints in general are called by the honourable name of Priests we are in that appellation to reflect upon the great measure of Knowledge that in the latter daies is promised to (r) Isa 11.9 Hab. 2.14 cover the face of the Earth even as the waters do spread themselvs upon the Channels of the vast Ocean We may further thence likewise meditate upon that great and sweet Communion which shall then intercede between Ministers and People And lastly forasmuch as the Services of the Priests of old did shadow forth some spiritual things which every Child of God is to perform under the Gospel In that sense are all the Saints called Priests as such who are continually to offer up to God spiritual Sacrifices in the Temples of their own hearts whereof more with God's good leave may be spoken in the latter end of this present Chapter To proceed If then the Doors of the Sanctuary signified and held forth the admission of Saints into communion with Jesus Christ by his inward and effectual Call upon their hearts Give leave for resemblances in respect to the materials of the Doors themselvs and the Posts whereupon they turned the latter being made of Olive-wood the former of Firr The holy Scripture is pleased to set forth the Excellency of that fellowship which Saints enjoy with Christ in Ordinances by participating of the (a) Rom. 11.17 Fatnesse of the Olive-tree unto which they are united and the constancy of their perseverance by the ever-green fresh Verdancy of Christ's righteousnesse through whose Sap onely is the (b) Hos 14.8 fruit of Ephraim found when ingrafted into him by Faith Spiritual fruitfulnesse flowes from a principle contrary to the ordinary course of nature wherein the Cyon though it suck its Juyce and Nourishment from the Stock into which it is inserted yet as to the fruit it follows the kind of that Tree whence it was cut But here the case is altered for the fruit of Believers is found of the same nature with the Root from whence their Sap is communicated and according to the Stock into which they are ingrafted and implanted In this place I shall at present forbear to speak largely of the nature of the Firr and Olive Seeing the Materials and Ornaments of the Doors were coincident with those of the Sanctuary within where I shall more copiously enlarge when once we are entred into that most sacred and stately Palace In respect to the genuine explication of the many excellent Mysteries there layd up I shall conjoyn my ardent suit with holy David's unto the (c) Jam. 1.17 Father of Lights and the (d) Ps 31.5 God of Truth (e) Ps 43.3 O send out thy Light and thy truth let them lead me let them bring me to thy holy Hill and to thy Tabernacles Since then we have finisht our view of the out-walls and doors and have humbly implored a skilful and faithful Guide Let us be incouraged to enter with reverence this Holy place and take a strict notice of all the choise Ornaments within on both sides in the Floor Windows and stately Roof above Wherein I shall first speak apart of the Materials themselvs and after that endeavour with all sobriety to search out what Mysteryes whether Typical or by way of Allusion may be couched under them For as the Sanctuary the Type so the Church the Antitype is all (f) Psal 45.13 glorious within As to the ancient Type and its adornment we read of great provision made of fragrant (g) 1 Kin. 5.6 8 10. Cedar for boards to line the walls of this famous house within Planks of Fir to lay under the Cedar boards for the Floor wood of Olive for the Posts and Doors and all overlayd with choise Gold fastned with rivets or nailes of the same Metal adorned with precious Stones Sculptures of Cherubims Palm-trees and open-Flowers Of which to speak one word in generall If so be the faire Marble stones wherewith the sides of the Temple were built up to the Roof on the out-side have been truly applied unto the Saints or Members of the Mystical Church being called living stones by the Apostle Peter and resembled to those of the Temple in other places of the sacred writings penned since our Lord's Incarnation as being infallible guides in the Application of the dark Mysteries of the old Testament then what can we conceive by Analogy to be more properly esteemed as the true and genuine meaning of these rare and costly materials expended upon the inside of the Sanctuary than the various Ornaments of gifts and graces wherewith the Church of Christ
almost in every Chapter of the Epistle to the Hebrews His Unction and many of his rare endowments being there mentioned Cap. 1.9.2.17.3.1.4.14 15. 5.1 2 3 5 6 10.6.20.7.1 3 17 21 26 28.8.1 3 9.7 11 24 25.10.12 21.12.24 13.11 12. We shall then consider our blessed Lord as shadowed by the Type of the High-Priest in three things 1 His Election 2 His Rayments or Vestures and 3dly his Consecration 1. As to the Election or choice of the High-Priest and therein we are to look upon the Tribe out of which he was to be extracted and 2dly the Compleatness and comliness of his body wherewith he was to be qualified 1. As to the Tribe It s known that the Jewish High-Priest was alwayes taken from the Tribe of Levi of old the eldest of the Family was the High-Priest But Reuben had forfeited the right of primogeniture by going up to his Fathers Couch and therefore Jacob prophesied of him that he should not (a) Gen. 49.4 excell Simeon and Levi had bin Brethren in iniquity in the matter of slaying the Shechemites and lost their dignity and therefore great was Jacobs (b) Gen. 34.30 anger against them and sad his (c) Gen. 49.7 doom upon them But Levi recovered in some measure his priviledge when the people of that Tribe (d) Exo. 32.26 27 28. slew 3000 of their Brethren upon the account of their worshipping the Golden Calf while Moses was in the Mount with God For he (e) Deut. 33.9 said to his Father and Mother I have not known thee neither did he acknowledge his Brethren c. Therefore they shall teach Jacob thy Judgements and Israel thy Law they shall put incense before thee and whole burnt sacrifice upon thine Altar God was pleased to set them (f) Numb 3.12 13. Exod. 12.29.13.2 instead of the first-born of Israel whom God had hallowed to himself in the day when he smote all the first born in the Land of Egypt Christ the first-born of every Creature was our High-Priest Now out of the Tribe of Levi God appointed Aaron and his sonnes in a direct line to be High-Priests But you 'l say Our Lord came (h) Heb. 7.14 See Pareus in Mat. and Suidas In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edit Aurel. Allobr p. 1228. 1619. of Judah I answer with the Apostle This was to shew the change of the Priesthood and that our Lord was a royal High-Priest not after the Order of Aaron but of Melchizedeck the King of righteousness and Prince of Peace As for the story produced by Suidas concerning our Lord and Saviour that he was descended of the Tribes both of Judah and Levi they being sometimes mixed by Marriage into the High-Priests Family and what he further recites of his being actually admitted into the number of the 22 Priests in the room of one deceased at that time I shall leave as a futilous and idle story seeing Scripture in the preceding Prophesies all along mention him as coming of the royall House he being the (k) Rev. 5.5 Lion of the Tribe of Judah and springing out of the Root of David 2. To speak a little to the comliness and excellency of his body as to which because all the other Priests were to have the same compleat perfections therefore I shall conjoyn them both together To this purpose the Lord gives instruction unto Moses in the 21 Chapter of Levit. beginning at the 16th Verse and so forward Now because all these things which hapned to them as Types or Examples were (l) 1 Cor. 10 11. written for our admonition Give leave to resemble them to those rare endowments and perfections wherewith Christ the Evangelical High-Priest is fully accomplished and Gospel-Ministers should be qualified in a spiritual manner according to their degree and measure wherefore the spots and blemishes to be avoided in Priests are by Jerom compared to spiritual infirmities Precipitur Sacerdotibus c. ne truncis auribus laeso oculo simis naribus claudo pede cutis colore mutato quae omnia referuntur ad animae vitia Jerom. Fabiolae de vest Sacerd. Tom. 3. p. 58. It is injoyned concerning Priests that they should not be cropâ—eard blemisht in the eye flat-nos'd lame-footed or the skin discoloured all which are to be referred to the vices of the minde The first blemish mentioned is (m) Lev. 21.18 blindness with which if any person of the line of Aaron was afflicted he was not admitted to perform the Functions of a Priest As to this it is sufficiently known that ignorance is set forth in Scripture by blindness His Watchmen are (n) Isa 56.10 blind saith the Prophet Isay they are all ignorant Our Lord calls the Scribes and Pharisees (o) Mat. 23.16 blind Guides and the Apostle Paul sayes that the God of this World hath (p) 2 Cor. 4 4. blinded the eyes of unbelievers that the light of the truth should not shine upon them But of all it is the greatest shame for a Minister to be blind such a one God would have to be (q) Hos 4.6 rejected A second imperfection was lameness a very unseemly thing in a Priest who was to be a Guid to others in the wayes of God Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) Gal. 2.14 walk uprightly according to the truth of the Gospel They must teach with their feet as well as their mouths being (s) 1 Pet. 5.3 examples to the flock and above all others to (*) 1 Joh. 2.6 walk even as Christ the great High-Priest hath walked before them in the dayes of his flesh As the (t) Eccles 5.1 feet in Scripture sometime note the affections of the soul and sometimes the ordeâ—ing the conversation aright in both these respects they ought to make (u) Heb. 12 13. straight paths for their feet lest that which is lame be turned out of the way Another blemish is a (w) Levit. 21.18 flat nose whereof as well as of the rest †Dr. Gell. on the Pentateuch p. 315. a learned Authour hath lately treated who out of Gregory interprets it of folly imprudence and stupidity or dulness of spirit such as are called * Horat. Epod. 12. naris obesae one of a thick nose it being a note of hebetude and flatness of parts as Physiognomists have observed The God of nature hath placed this member over the mouth to be a censor of what things are taken into the body whether putrid or sweet and fit for aliment It fits between the eyes as a Judge of what is proper nourishment The eye may deem that good which when brought to this discerning faculty may prove offensive So should Ministers study for acuteness of judgement and to exercise their senses to judge betwixt good and evil and to discern the spirits An instructor of others out of the Law should have skill (x) Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove and make trial of and give
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is manifest by Volaterrane Platina Volaterran Anthropolog l. 22. p. 501. Edit Basil 1559 Pâ—aâ—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 Puâ—ch part 2 p. 1467. Eph. 3.14 21 Phil. 4.6 the Author of Fasciculus 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 ascribinâ— 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 He 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 18 He enjoyns the Thessalonians to joyn Prayer and Praises together Pray without ceasing in evâ—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 In like manner we finde the Saints with Harps and Vials full of odours Pro. 5.8 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 just and true are thy ways thou King of Saints c. Havâ—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 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 to 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 Mâ—ter and made us Kings as well as Priests to God and his Father Rev. 1.6.5.10.20.6 to whom be glory and dominion for ever Habeat in se saith an Ancient defixum Altare tâ— in quo orationum hostias misericordiae victimas offerat Deo In quo coninentia cultro superbiam quasi Taurum immolet iracundiam quasi Arietâ—m jugulet Origen in Exod. Hom. 9.98 Psal 100.3 Luxariam 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 praise 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 which he will not despise Faith is a sacrifice If I be offered upon the sacrifice and service of your faith 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