I think they cannot manifest one place where it is by them put for the Altar whose Greek it 's known that the New Testament Pen men chiefly follow Nay in its native sense it signifies Incense onely and by a Metonomy the Censer wherein it was put But to admit a double Trope to ride upon one word is as harsh as rare Wherefore to reconcile this place to the Old Testament I take it to signifie a Censer For so the Epithete Golden challenges it from its native signification of Incense And I humbly conceive that possibly we may understand by it the Censer of Aaron wherewith he burned Incense when two hundred and fifty men with their Censers were appointed by God to try with him Numb 16.17 who it was that God had appointed to that Office After the two hundred and fifty men were consumed by Fire Ver. 25. Ver. 38. their Censers were hallowed and Plates made of them for the Altar for a sign to the Children of Israel Now though the Text in Numbers does not tell us that Aaron's Censer was particularly laid up yet if we interpret this place in the Hebrews of that Censer it is no way repugnant to any Scripture nor to the Analogy of Faith But helps exceedingly to inlighten and reconcile that place I am the more induced to incline to it because it is joyned with two other things viz. the Pot of Manna and Aaron's Rod both which were laid up there as a token of their Murmuring and Rebellion against the Lord being two miraculous Effects which God produced presently upon their murmuring to demonstrate the Omnipotent Presence of the Divine Majesty against whom and His instituted Ministers they had so grievously murmured So then after this grand murmure of Korah there being two Miracles produced the one the swallowing up of many in the Earth the other the burning of two hundred and fifty by fire from Heaven for the remembrance of it this Censer possibly was added as another Token together with the Pot of Manna and Aaron's Rod to be laid up in the Oracle before the Lord. There is nothing to be objected against this sense but that because the Altar of Incense is omitted ver 2. therefore it 's brought in ver 4. and to be understood to be within the second Vail quoad usum onely To this I answer That the Altar standing without the Vail Aaron might take this Golden Censer that lay within the Vail and with it taking Fire-Coals off the Altar and Incense in his hands come and perfume the most Holy Place I dare not be peremptory in this point although that a certain Golden Censer lay in the Oracle constantly within the Vail according to the express terms of the Apostle is the mind of Learned Mr. Weemse in his Exposition of the Ceremonial Laws pag. 48. However it be I submit my Conjecture to all sober and learned persons having I hope before evinced the true Position of the Altar of Incense to be without but near the Vail which we now proceed briefly to describe Exod. 30 1-10 The Altar of Incense which Moses made was for matter of Shittim-Wood and over-laid with pure Gold round about For form four-square For quantity or measure two Cubits high And as for length and breadth one Cubit in each It had a Crown of Gold round about four Horns two Rings and two Staves There be some hold that Solomon cased the ancient one of Moses with Cedar and so made a larger over it A pretty fancy quickly vented Whereas we shall find expresly that Solomon made one compleat 1 Chron. 18.28 1 King 8.4 6. 2 Chron. 5.5 7. For first we read that David prepared refined Gold by weight on purpose for the Altar of Incense Besides when the Scripture says that the Priests brought up the Ark and all the Holy Vessels of the Tabernacle It mentions onely the carrying of the Ark into the Temple though Negative Authority is not absolutely Cogent yet when as Solomon is written to have made another and this is not mentioned to have been brought into the Temple but rather laid up in some of the Chambers I think we may safely shut Moses his Altar out of this pregnant Belly of Solomons That Solomon made one is expresly mentioned in two distinct places and in a 3d place 1 King 7.48 2 Chron. 4.19 1 King 6.20 22. that the inward material was of Cedar and over-laid with Gold How large it was we read not if we may double the quantity of Moses his Altar it may be we may not transcend the limits of Truth but it is best of all to be silent with Scripture The Tables of Shew-Bread IN the next place succeed the Golden Tables of Shew-Bread as to which 1 Chron. 48.16 1 King 7.48 2 Chro. 4.8 we find Gold prepared for them by King David as also Silver for the Tables of Silver whose use of situation we ye◠read not In the Kings we read but of one Table But in the Chronicles we find expresly ten in number together with their Situation five on the right and five on the left side of the Sanctuary The Description of Moses his one Table may be seen at large in the Book of Exod. But the Dimensions of Solomon's we have not though possibly double to his Exod. 25 23-29 accordingly as the place wherein they were set was double to his in capacity Some think that Moses his Golden Table was one and the nine rest were according to that cize wherein we shall be utterly silent 2 Chron. 4.19 Dr. Lightfoot c. 14. §. 5. Lev. 24.7 Exod. 25.29 The use we read was to set the Shew-Bread upon them On each Table there were set twelve Cakes six in a Row one upon another They were square and not round as usually figured with a Golden Dish of Frankincense on the highest Cake with Spoons Covers and Bowls of Gold The Form of this Table exhibited in the Draught is according to Arias Montanus the difference therein being onely as to the length of the Cakes which lay overthwart exceeding the breadth of the Table as some conceive We have added a little Coronet onely to the Brim of the Table as we read Exod. 25.25 The Golden-Candlesticks ten in number the same with this in view The last things to be mentioned are the Candlesticks 1 King 7.49 Exod. 25.31 1 Chron. 28.15 2 Chron. 4.8 1 Chron. 8.15 Their matter was of pure Gold prepared by King David Their fashion probably like that of Moses Their number was expresly ten Their situation was five on the right side and five on the left side of the House that is of the Sanctuary even as in Moses Tabernacle the Lamps are said to shine without the Vail of the Testimony Lev. 24.3 In their height and the extension of their Branches Scripture is silent Besides these there is mention made of Silver Candlesticks designed by David but how large and where placed or
the (ſ) Exod. 25.20 Mercy-Seat it denoted first their inability to behold directly the Glory of God's face who dwelt between their wings But as the Glory of God did reflect upon the shining golden Mercy-Seat so they beheld it to note that the very Angels themselvs cannot see the face of God and live unlesse as it is reflected by Christ the Mediator In the Temple there were two more then those upon the Ark which it seems stood upon the ground Unto which four it is probable that St. John doth allude in his Revelation concerning four Beasts near the Throne of which we toucht before But why the number was increased in Solomon's daies it is hard to say Weemse vol. 3. part 1. unlesse it might be a Typical Prophecy of the increase and augmentation of the Church after the true Solomon should appear and consequently that on the Churches behalf more Angels might attend the Throne to carry the manifold Messages of Mercy and Goodnesse from the Throne of Grace toward the increased number of the Faithful And indeed it is worth the minding that these two new Cherubims in Solomon's Temple stood with their Wings stretcht out over the other two and with their faces looking downward toward the Temple Heb. 1.14 declaring the readinesse of their posture to be employed as ministring Spirits for the heirs of salvation in the mystical body of the Church Besides these things In the daies of Moses was laid up within the Oracle the Deuteronomion or Book of the Law But whether or no in the Temple Deut. 31.26 2 Kin. 24.8 it cannot be decided yet under Josiah's famous Reformation Hilkiah the High-Priest found the Book of the Law in the House of God (t) 2 Chr. 34.14 given by Moses But whether or no the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Transcript or what part of the house it was found in it is not exprest If it were laid in this Oracle it signifies That all tha Laws of the People of God both ceremonial and judicial as well as morall do flow from him and continue alwaies before him As for the Pot of Manna which we read of in Moses's Tabernacle it seems probable it was brought up to the Temple by that expression 1 Kin. 8.4 that All the holy Vessels that were in the Tabernacle did the Priests and the Levites bring up and besides Exod. 16.32 33. at the first it was commanded to be laid up by the Testimony that is the Ark to be kept for the future generations That Manna did Typify Christ is a most clear and generally granted assertion Seeing our Lord applies the Manna to himself Joh. 6.32 48. c. and the Apostle in the 1 Cor. 10.3 as he calls it spiritual food and the Water out of the Rock spiritual drink applies it to Christ expresly who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (u) Rev. 2.17 Hidden Manna and so termed in reference to the Type for first of all a (x) Num. 11.9 Dew fell upon the ground and the Manna upon it Then upon the Manna lay another Dew for when the (y) Exod. 16.14 Dew was gone up there lay a small round thing on the face of the Wildernesse So it seems it lay between two clean sheets of Dew Besides it was literally hidden also For a Homer of it was laid up near the Ark. The Soul that inwardly feeds upon Christ in the promise hath food the World knows not of and his (z) Col. 3.3 life is hid with Christ in God It denotes then that Christ in the food of life and as It came down from heaven so did Christ in his Incarnation But it was carried into the Oracle the Type of heaven to shew that Christ after his Incarnation is ascended up to God again and as it was put in a golden Pot a Vessel assumed for bodies are sometimes called (a) 1 Sam. 21.5 2 Cor. 4.7 Rom. 9.22 Vessels in Scripture so the golden Pot might denote the unspotted and pure Humanity But here before I proceed seeing we have food laid up in the Oracle and as we shall see anon in the Sanctuary there was bread on the Table let 's inquire what might be the difference I answer This Manna did signify Christ the true sacramental bread the (b) Joh. 6.51 living bread The Shew-bread in the Sanctuary denoted the doctrinal Bread or bread of the Word given forth by the Priests and Ministers to the People Whereof more anon Let 's then compare this Manna with Christ the true Bread of Life 1. Of the Name of Manna there are three accounts usually given The first Derivation is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerare to number distribute or set out a portion For every one had his (c) Exod. 16.16 Ver. 18. Homer of it in a day He that gathered much had nothing over and he that gathered little had no lack That is when the Father of the Family came to distribute a Portion to each he set out a Homer to every head To which the Apostle Paul alludes in the citation of this place when exhorting the richer among the Corinthians to help the poor out of their abundance that there might be (d) 2 Cor. 8.14 equality as of old among the Israelites God would have those that gathered more Manna then others to supply the want of such who had gathered lesse So among Christians God would have those that are rich by his blessing on their labours to assist the mean and poor with their riches But whereas (e) Exod. 4.16 our Translation saies The People shall go out and gather a certain Rate a (f) Dr. Gell. on the Pentateuch p. 224 c. Ver. 16. learned man rendring the words more strictly according to the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of the day in its day conceives that the Spirit of God points at a mystical Underdanding of the Manna and that it did signify the bread that was to come down from heaven and accordingly ver 16. where we translate This is the thing he following the Hebrew praecisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translates it This is the Word and cites Arias Montanus turning it Hoc est Verbum the Vulgar Hic est Sermo the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est Verbum This is the Word and in the Verse before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that Bread as our Lotd speaks of himself Ver. 15. I am that Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Bread of Life A second derivation of the Word is from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parare praeparare to prepare or provide It being such a Bread as was prepared of God without the Israelites toyle and labour The third and most probable is from the Interrogative in the 15th Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man-hu Ver. 15. Deut. 8.3 Quid hoc What is this For
not presently feed upon it by Faith and digest it in a holy life it will be of no value nor efficacy o our souls But so much of Manna The Rod of Aaron As in Moses time there was laid up in the Oracle Aaron's rod which blossomed It is likewise probable that it might be laid up also in the Oracle of Solomon though it be not praecisely mentioned The story of Aaron's Rod is at large recited in the 17th of Numbers which may be consulted at leisure Aaron being the High Priest and chief of the Tribe of Levi as all the Princes of the Tribes had their Rods or staffes Numb 21.18 So he had a Rod for an Ensign of Government He was a Signal Type of Christ as the Apostle to the Hebrews doth clearly manifest Some think that all the three Offices of Christ respecting the Church were signified by these three choise things in the Oracle The Ark with its Crown round about it and as being the Throne of God noted his Kingly Office The Manna his Prophetical or Pastoral Office And the Rod of Aaron his Priestly And therefore it is that he is so often styled in Scripture the Branch as Isaiah 4.2 11 1 10. 53 2. Jer. 23.5 33 15. Ezek. 17.22 23. Zech. 3.8 6 12. Rev. 5.5 22 16. The Hebrew word in some of those places is in the Septuagint version rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which makes me to reflect upon that place in Luke where the (a) Luke 1.78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us the Day spring from on high Now considering that the old Greek Version was much eyed by the new Testament Writers we may translate it The Branch from on high hath visited us and overshadowed us with his healing Boughs and therein possibly might be an allusion to Aarons Rod or Branch laid up in the Oracle signifying Heaven which that it did denote Christ is the opinion of Justin Martyr (b) Dialog Cum Triphare Jud. pag. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rod of Aaron bringing forth Buds did declare him High Priest Isaias did prophesie of Christs birth by the Rod out of the root of Jesse To speak then a while to this Rod of Aaron being the note of the Ministerial function as residing in him and his successours and that none should take to themselves that honour but such as are called of God as was Aaron (c) Heb. 5.4 Here give me leave to enlarge a little upon this flourishing subject of Aarons Rod. A Rod in Scripture denotes Government and so this Rod signifies Christs royal Dominion in his Church He will send the (d) Psalm 110.2 Rod of his strength out of Zion He is to rule over his people with a (e) Psalm 45.6 Scepter of Righteousnesse Sometimes it hints at judgement Hear the (f) Mic. 6.9 Rod and who hath appointed it 1. The Rod of affliction Shall I come to you saith Paul to his Corinthians with a (g) 1 Cor. 4.21 Rod i.e. with some Church-censure Sometimes it notes Teaching and Doctrine He shall smite the earth with the (h) Isa 11.4 Rod of his mouth i. e. with doctrinal reproof Feed thy people with thy (i) Mic. 7.14 Rod of Instruction The Metaphor being taken from Shepherds who carry wirh them a Rod a crook the one to drive their sheep into green pastures and the other to catch them (a) Psalm 23.4 Thy Rod and thy staffe comforted me Thereby they kept off the Wolves the wild Beasts from the Folds Mercury of old was the Caduceator Virgifer of the gods being painted with a Rod twined with Serpents to note its Rhetorick and perswasive Eloquence in speaking he being interpres divum Christ is the revealer of the Father's will he lay in his bosom and hath declared him Joh. 1. 18. Sometimes it signifies ease because this is the end of a Staffe or Rod to lean upon as Jacob (c) Heb. 11.21 leant upon his Staffe to shew that the Evangelical Ministry whereof Christ is the head is a safe resting place for the Church This Rod of Aaron was made of an Almond-Tree of which its observed by (d) Plin. l. 16. c. 25. Pliny that it flowres the first of all Trees even in Jan. in the more Southern Countries and brings forth ripe fruit there in March To shew how quickly those that are designed for the Ministry should blossom toward Heaven young (e) 1 King 18.12 Obadiahs (f) Jer. 1.5 Jeremiahs (g) Luk. 1.15 John Baptists (h) 2 Tim. 3.15 Timothies even in their youth savouring the things of God This doth likewise reflect upon the effect of their Ministry how soon God will bring to passe what they precict in his name when they receive their Visions from him in the holy Mount Therefore Jeremy who was a Priest of Anathoth saw the Vision of an (i) Jer. 1.11 Almond-Tree to confirm his heart in the work of the Ministry The vulgar Latine reads that place by virga vigilans a watchful Rod hinâ—ing how God would hasten the judgement he threatned unless the people repented and further to shew what diligence and vigilancy Ministers ought to use in their Embassies they must be (k) Isay 11. Watchmen and Seeâ—s of the night We read that the Egyptians resembled God by the hieroglyphical sculpture (l) Plutarch de Iside Ostride moral part 1. gr p. 632. ed 1. H. Stepâ— 573. of a Rod or Scepter with an Eye in it noting his omniâ—cient care and wisdom in the Government of the World Every Gospel-Minister should have for his hieroglyphick an Almond Rod with an Eye annexed to it not to rule and teach onely but a so providently to foresee the evill coming and to warn the people of approaching judgements Besides it was a fruitful Rod. The Rod of Aaron had (m) Numb 17.8 Buds Blossoms and ripe Nuts all at once As to the words in the letter there is a little haesitation among the (n) Dr. Gell on Pentateuch p. 512. learned why it should be translated thus the Rod of Aaron budded and brought forth buds as if so be it were a tautology whereas in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold the Rod of Aaron for the House of Levi budded and it sent forth buds c. The same radicall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used first in the Verb and then in the Noun The 70 not ashamed to use the same word likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It budded and brought forth buds and so Paul Heb. 9.4 onely speaks in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terme being comprehensive of all the rest after mentioned in that verse in Numbers The meaning this the Text first sayes in the general that Aaron's Rod did germinate or bud or sprout forth which ye please and then comes to the particulars rehearsing in order how it was or else to express
appointment from God Oh did men but know and understand the weighty work of an Evangelical Minister how that their Rod ought to bud as did Aarons with a heavenly prognostick or sign of ministerial fruit and accordingly to prophesie of Gods mercy or judgement to a Nation How that it ought to blossom as did Aarons in doctrines of comfort joy and assurance to broken souls How that it ought to bear Nuts for the people to feed upon in spiritual knowledge surely they would not dare to venture on such holy things Shall Uzzah be smitten for toucning the Ark Shall the men of Bethshemech for prying too curiously into it be dismayed with so sore a slaughter Shall Dathan Abiram and the rest of his company be swallowed up alive for contemning the Ministry instituted of God Shall Vzziah the King be smitten with (a) 2 Chro. 26.19 Leprosie for daring to offer Incense because it did not appertain to him Nay shall Nadab and Abihu Priests by Call and Profession be slain upon the place for offering with strange fire (b) Mat. 4 20. and yet shall dry stumps to please their vain humours puft up with conceit and pride turn blossoming Rods let them take heed of Divine blasting We read the Apostles left their nets their particular callings when they were called to the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The counsel and command of Paul to Timothy and in him to every Gospel-Minister is (c) 1 Tim. 4,15 Meditate upon these things give thy self wholly to them that thy profiting may appear to all But as to the people Too delicate and nice are those ears that cannot bear the smiting of Aarons Rods they love to smell the Blossoms of Rhetorick only But such must remember that Aarons Rod was a Scepter of Rule and Discipline and btought forth Almonds also of knotty truths There are sons of Thunder as well as of Consolation Aarons Bells must sometimes ring the knell of the Law as well as the marriage peales of Gospel-grace and love to weary souls Some would fling all Aarons Rods without the Camp and wait upon Inspirations from Heaven in a more immediate way On how grievously do they tempt God and oppose Christ who when he ascended up to the Oracle of Heaven gave Apostles Teachers Pastors to the Church For what (a) Eph. 4.12 for the work of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how long till we all come in the unity of the faith to a perfect man Ministry is a plant of Gods own right-hand an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a semper-vive For such hath God (b) 1 Cor. 12.28 set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plac'd constituted and established in the Church as the Rod of Aaron alwayes to continue in all ages green and blossoming in the Oracle Whereas some ignorantly object those (c) John 6.45 Heb. 8.11 1 Joh. 2.27 places wherein 't is promised that we shall be all taught of God and that we need not that any man teach us nor for any to learn of his Neighbour They consider not of a mediate teaching wherewith God doth â—oncur Ministers are Instruments in the work only (d) Luke 2.17 and teach but the ear 't is God is the principal Efficient and reacheth the heart Why did John and others write their Episâ—â—â—s else if this conceit had been the true meaning of the Apostles We shall observe therefore even under the new Testament whereunto those Promises did look that God was pleased still to use the mediate teaching of his Ministers but still reserving the grand prerogative of moving the heart to himself and that in a more copious manner than of ancient times therein fulfilling the promise more abundantly Wherefore its observable that though God himself could have revealed the birth of his Son to the Shepheards by immediate suggestion yet he uses the Ministry of Angels to them and of the Shepherds themselves to the people of Bethlehem God hath appointed Shepheards and Pastors in his Church to reveal his mind (e) Acts 8.29 Philip was sent by the Spirit to expound the Prophet Isaias to the Eunuch (f) Acts 9.11 Ananias was sent by God to Paul And the Angel bid (g) Acts 10.16 Cornelius send for Peter All to shew that God is pleased now to teach mediately and Instrumentally by his Ministers How happy then is such a people who have the true and genuine Rods of Aaron alwayes blossoming in their streets Happy are the people that are in such a case whose God is the Lord Thus much concerning the mysterious Things laid up in the Oracle I shall now descend to the Sanctuary and view the three famous Utensils therein contained The Mysterie of the Vtensils in the Sanctuary In the next place the stately Rarities of the Sanctuary or Holy place command from us a diligent and humble survey as to the excellent significations concluded in them There were in this place an Altar of Incense ten tables of Shew-bread and ten Golden Candlesticks whereof in their due order In general it is conceived of them that as the three Offices of Christ were exhibited in the Oracle which we have before-mentioned so also here in the Sanctuary we find the like viz. The bread on the Table noting Christs Kingly Office in sustaining his Church The Candlestick his Prophetick in illuminating and teaching of his people The Altar of Incense his Priestly in mediating for them As to the former I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspend at present only as to the last it will appear very clear I hope by what may succeed in the particular handling of it Dr. Lightf p. 58.35 Temp. First I shall endeavour to speak to the golden Altar of Incense which challenges our first attendment as standing nearest to the holy Oracle The Altar of Incense This golden Utensil was famous in its generation a Vessel of Honour and Renown It stood a nearest of all to the Oracle and therefore comes first in order of dignity to be handled The Description of this golden Altar we have heard related before Two things more I would speak to a little before I descend to the Mysterie 1. The Censer 2. the Composition of the Incense As to the Censer it is thought to be a little pan made of Gold with a handle to it which as to the brazen Altar is called a fire-pan Exod. 27.3 and a censer Lev. 10.1 16 12. As for the Composition of the Incense we read according to our Translation that it was made of a like quantity of several ingredients and thereof they burnt (a) Ainsworth Exod. 30. v. 8. 50 drams in the morning and 50 at night i.e. one pound of incense every day What the Hebrew dram is may be seen page 2. of this Treatise The Composition was of sweet spices (b) Exod. 30.24 Stacte Onycha Galbanum and sweet Frankincense They are called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turns them by Gutta
g 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 h 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 and i Act. 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 indifferency k 1 Cor. 8.4 8. Rom. 14.3 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 a 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 hath b 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 the c Zech. 13.1 Fountain opened to the house of David and to the Inhabitants of Jerusalem for sin and for uncleanness Besides in every Sacrifice d Lev. 3.16 the fat was the Lords It is the best of the Creature and e Theophrast 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 Head f Spelman 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 judicious a Grosted de Cessat Legal p. 167. Grosted a great light considering the times wherein he lived doth observe Vt 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend because being wholly burnt it did ascend up to Heaven in smoak and vapour By the Septuagint it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole burnt Offering There was therefore a constant fire maintained upon Gods Altar to this purpose b 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 to 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 the c He. 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 signifies d Grost ibid. p. 123. Virtutem 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 a 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 b 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 c 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 burning d Cramer 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 of e Gen. 15.17 Abraham f Lev. 9.24 Aaron g Judg. 6.21 Gideon h 2 Chr. 7.1 Solomon i 1 King 18 38. Elijah 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