Exercitation on Hebrews

cap. 24. Fertur Euphrates usque ad Uram. But this seems not to be the Ur where Abraham dwelt. Nor was there any reason that in a design for Canaan, he should remove from any part of Babylonia upon Euphrates unto Charan. It is more likely to be the place mentioned by Ammianus lib. 5. where he says, that the Romans in six days came from Corduena in Armenia, ad Ur nomine, Persicum Castellum; unto Ur a Persian Castle. And this he placeth between Nisibis and Tigris, and was not far from the place, where it is probably supposed that the Ark rested after the flood; the family of Heber keeping their first Seat, not accompanying, the 〈 in non-Latin alphabet 〉 or Sons of men, Gen. 11.2, 3, 4. those wicked Apostates who went from the East, to find a place to fix the Seat of their Rebellion against God. Broughton contendeth, that Ur was in the Vale of the Chaldeans, that is in Babylonia, a very little way, or some few miles from Charan ; averring, that Stephen cannot otherwise be defended, who affirms, that he was in Mesopotamia before he dwelt in Charan. But as this defense of Stephen is needless, seeing as we have manifested, he took Mesopotamia in a large sense, as others did also, giving the same Extent unto it with Assyria, the denomination arising from the most eminent and fruitful of these Regions: So the removal of a little way, or a few miles, answereth not that decription which the Holy Ghost gives us of journey, Gen. 11.31. And Terah took Abraham his Son, and Lot the Son of Haran, and they went forth with them from Ur of the Chaldees, to go into the Land of Canaan, and they came unto Haran and dwelt there. There design was to go unto Canaan : And as the Ura which was in Babylonia was situated on this side of Euphrates as Pliny testifies: So that Abraham could not go from thence unto Canaan by Haran, but he must twice needlessly pass with all his family over Euphrates, so the expression of their journeying to Haran will not suit unto any imaginary Ur within a few miles of it. Nor is it any weight that it is called Ur of the Chaldees, whose proper seat was in Babylonia, and not extended much farther Eastward, seeing if the Chaldees, as is most probable, were called Chasdim, as they are constantly, from 〈 in non-Latin alphabet 〉 Chesed the Son of Nachor the Brother of Abraham, there must of necessity be allowed an Hystorical Prolepsis in the words; and that is called Ur of the Chaldees, from whence the Chaldees were afterwards to have their Original, who in time possessed Babylonia and the parts adjacent.

Whilest Abraham lived with his Progenitors in Ur, there is no doubt but he [§ 7] was with them infected with much false Worship and Idolatry; For so Joshua affirms expressly, that they served 〈 in non-Latin alphabet 〉 , chap. 24.3. even those, whose Worship God afterwards prohibited in the first Precept of the Law; 〈 in non-Latin alphabet 〉 , there shall not be unto thee other God's ; those, or such as those, whom they served beyond the flood. Other God's are all false gods. The Jews imagination about the discovery made by Abraham of the true God, his renunciation of all Idolatry thereon, with the breaking of his Fathers Images, and his being cast for that cause by Nimrod into the fire, all about the forty fourth year of his Age, I have considered and exploded elsewhere. And all these figments with that of Harans being consumed by fire in the sight of his Father, they witedraw from the supposed signification of the name 〈 in non-Latin alphabet 〉 ; which they would have to signify fire, Gen. 11.28. but as where it relates unto the Chaldeans (Ur of the Chaldees) it is apparently the name of a place, a Town, or Country, so it rather signifies a Valley, then fire. And those words, Isa. 24. v. 3. 〈 in non-Latin alphabet 〉 , which we translate in the Text, Wherefore glorify ye the Lord in the fires, may be better read as in the Margen, in the Valleys, which better answers unto the following words: And the name of the Lord God of Israel in the Isles of the Sea. At what year of his age, he left Ur with his Father is not expressed. But it is apparent, that it was towards the latter end of the life of Terah ; Even after the death of Haran his Eldest Son; and that Nahor and Abraham were married to Milcha and Isca his daughters, and Sara had continued barren some remarkable space of time, Gen. 11.28, 29, 30, 31, 32.

From Ur therefore, with his Father, and the rest of their family, he removed to [§ 8] Haran with a design for Canaan, Gen. 11.31. Where this Haran was situated, we before declared. Stephen calls it 〈 in non-Latin alphabet 〉 , charran ; and so do the Latin Writers:

says Lucan, of the overthrow of Crassus 's Army near that place. And it may be pronounced either way in the Original, from the ambiguous force of the Hebrew Cheth, which seems best expressed by Charan. How long he stayed here is uncertain, as was said before. That it was not very long appears, from his marrying and the barrenness of Sarah, before he came thither. And yet, that they abode there some years is no less evident, from Chap. 12. v. 5. Abraham took Sarai his Wife, and Lot his Brothers Son, and all their substance that they had gathered, and the souls or Servants that they had gotten in Haran, and they went forth to go into the Land of Canaan. It is not the work of a few days or months that is here described. This gathering of substance and getting of souls, was a business of some years; of how many it is uncertain. What was the design of Terah in his attempt to go for the Land of Canaan is not absolutely certain. The especial Call of Abraham unto that Country could not be the bottom of it: for it is most probable, yea, indeed undeniable, that this he had not, until after the death of Terah. It was therefore an act of theirs in answer to the Providence of God in a subserviency unto that future call, that he might be in more readiness to yield obedience unto it, then he could have been in the Land of Ur. Whether Terah did merely seek a new habitation, in a Country less peopled then that of his Nativity, which doubtless then was the most populous part of the world, as being near the place where mankind first planted after the flood; or whether he might be instructed in the ancient promise, that the posterity of Canaan the Son of Cham who had then possessed the Country called after his name, should be servants unto the seed of Shem, from whom he was a principal descendant, I know not. In answer to the call of Abraham it could not be; for he was called to leave his Fathers House, Chap. 12.1. and not to bring his Father with his household with him, and that at the seventy fifth year of his age, when Terah was dead: But what ever was the occasion of it, the Providence of God used in it in the serving of its designs towards Abraham. And here in Haran, If I may be allowed to conjecture, it is probable, that God gave him light into the evil of those Superstitions wherein he was educated, revealed himself as the only true God, and so prepared him for his Call unto the tedious journeying, and long peregrination that ensued thereon.

[§ 9] When his Father Terah was dead, and himself seventy five years old, Chap. 12.14. God called him to himself, and entered into Covenant with him in the promise of the Land of Canaan, v. 7. And this Call of his, was the great foundation whereon God afterwards built the whole Structure of his Worship under the Old Testament. For herein he both appropriated the promise of the Messiah unto him, designing his person as the spring, from whom he should proceed according to the flesh, and set both him and his posterity a-part, to be visibly subservient unto the great design of his Grace in the accomplishment of the promise of a Deliverer made unto our first Parents. This we have elsewhere at large declared, and shown how that after his Call, everything was disposed unto a significancy of that which was for to come, and was suited for a continuance unto that season, and no longer.

[§ 10] When Abraham was ninety and nine years old, that is also he had been twenty four years in the Land of Canaan. The Lord confirms his Covenant with him and his seed, by the sign and token of Circumcision, Gen. 17.8, 9, 10, 11, 12. which Paul calls, the seal of the righteousness of faith, Rom. 4.12. because God thereby confirmed and assured unto him an interest in the promised seed, who is the Lord our Righteousness, Isai. 45.24, 25. Jerem 23.6. And because he had accepted of the righteousness and salvation which in, and by him, God had prepared for sinners, in believing the promise, Gen. 15.6. And herein did God manifest that he took his seed together with him into the Covenant, as those, who no less then himself, were to be made partakers of the righteousness exhibited therein, as also to be used for the channel where the holy seed was to be carried on; until the Word was to take it and to be made flesh, John 1.14. Mar. 1.1. Rom. 9.5. And by this Ordinance of Circumcision, were his posterity separated from the rest of the world, and united among themselves. For however Ishmael, and Esau carried the outward sign of circumcision out of the pale and limits of the Church communicating it unto the Nations that sprang of them unto this day, unto whose observance they also adhere, who being of another extract, have received the Law of Mahomet, who was of the offspring of persecuting Ishmael, as the Turks and Persians, with very many of the Indians ; yet their observance of it, was never under the Law of God, nor accepted with him, but is rather accursed by him. But as it was continued in the posterity of Abraham according unto the promise, it was the fundamental uniting principle of the Church amongst them, though dispersed into innumerable particular families. For as there were as many Churches before, as there were families, Ecclesiastical and Oeconomical or paternal Rule, being the same, now the Covenant being one, and the token of the Covenant being one and the same, unto all the families that sprang of Abraham, which in their several generations were as the sands of the Sea shore, or as the Stars for multitude, were incorporated into one body among themselves, and separated from all the rest of the world. Not that this Ordinance alone was sufficient to constitute the whole Nation one Ecclesiastical Body or Church, which was done by the following Institutions of Worship, but that the foundation thereof was first laid herein. Neither without some such general initiation into union could it have been orderly accomplished. And as it was the Glory of the people of old whilst they walked in the steps of the faith of Abraham : So it was the carnal boast of their degenerate posterity. Hence have we so often mention of those who were uncircumcised, in the way of reproach and contempt; and when they renewed the administration of it among themselves, upon their first entrance into the Land of Canaan after its commission in the Wilderness, it is said, that they rolled away the reproach of Egypt, Josh. 5.9. because they were now no more as the Egyptians, uncircumcised. And it was their glory, both because God made it the token of his receiving them to be his peculiar people out of all the Nations of the Earth, as also because it was the pledge of their obedience unto God, which is the glory of any person or people. But their posterity being carnal, and degenerating from the faith and obedience of Abraham, having quite lost the Grace betokened by it, which as Moses often declares unto them, was the circumcision of their hearts to hear and obey the voice of God, did yet, and do yet, to this day, boast of it as a sign of their separation unto God from other people: not considering that these things were mutual, answering one another, and that this latter is nothing, where the former is not also attended unto.

And these are the chief heads that are looked I upon by our Apostle in the Call of [§ 11] Abraham, which also we have been more brief in the explication of, because its consideration hath elsewhere occurred unto us. Now from this Call of Abraham unto the deliverance of the Children of Israel out of Egypt, was as Moses assures us, four hundred and thirty years, Exod. 12.40, 41. and so saith our Apostle, Gal. 3.17. But because the Lord tells Abraham, that his posterity should be afflicted in a strange Land four hundred years, Gen. 11.13. which words are repeated by Stephen in his Sermon to the Jews, Acts 7.6. the reason of this different account may be briefly inquired after. Here is a double limitation of time, 1. of four hundred and thirty years by Moses, and Paul. 2. Of four hundred years, by God himself unto Abraham, repeated by Stephen : The words of Moses are recorded, Exod. 12.40.41. Now the sojournings of the Children of Israel, in Egypt, were four hundred and thirty years; and it came to pass, at the end of four hundred and thirty years, even on the self same day, it came to pass, that all the Hosts of the Lord went out of the Land of Egypt. It is evident that there is an ambiguity in the words of Moses, for if 〈 in non-Latin alphabet 〉 the sojourning, or dwelling in the beginning of the Verse do relate unto 〈 in non-Latin alphabet 〉 , dwelt in Egypt, it can design no longer space of time then they dwelt there after the descent of Jacob, which by an evident computation of the times, containeth but half the space limited, of four hundred and thirty years. If it refer only to the children of Israel, then it takes in all the sojournings and peregrinations of that People who dwelt in Egypt, from the first day of their being the people of God. Now this ambiguity is perfectly removed by our Apostle, Gal. 3.16, 17. Now to Abraham and his seed were the promises made; and the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after cannot disannul. The giving of the Law, was, as we shall see, immediately upon their coming out of Egypt ; and saith he, the 430 years are to be reckoned from the Call of Abraham, when God first entered into Covenant with him; Gen. 12.2, 3. From thence unto the departure out of Egypt, and the giving of the Law that ensued, are 430 years. It is evident then, that by the sojourning and peregrination of the children of Israel, not their mere abode in Egypt, which after their going down, Gen. 46. was only 215 years, or thereabouts; but the whole course of that People, after they were in Abraham called from their own Country and a certain Habitation therein, until their leaving of Egypt, in order unto their taking possession of the land of Canaan as a perpetual inheritance (that is commensurate unto the duration of the especial Covenant made with them) is intended. It remains then that we consider the other space of time assigned by God in Vision unto Abraham, for the affliction of his seed under persecution, namely, four hundred years, Gen. 11.13. Now herein, either the round number of 400 is put for 430, or 30 years are to be abated out of the latter number, for some special cause and reason. The former seems not probable, because Moses doth so emphatically note that it was in the four hundred and thirtieth year, that very same day, or night, and therefore 30 years must be taken of, either from the beginning or end of the latter number. To detract it from the end there is no reason; nor will Moses his exact observation of that period allow us so to do. It must therefore be from the beginning. Now this prediction of God unto Abraham, about the affliction or persecution of his seed for 400 years, was given him before the birth of Isaac, who being of his seed according to the promise, was to have his share in this affliction; yea, it was to begin with him. He was born, as was proved, 25 ye • rs after the promise; so that the 30 years to be taken off from the 430 fall out in the fifth year of his life; which was the time when the persecution began in the mocking of Ishmael, Gen. 21.9. which the Apostle expressly calleth persecution, and that upon the account of Isaac 's being the heir of the promise: Gal. 4.29. There began the 400 years of their affliction, which ended with the 430 of their peregrination.

In the faith of Abraham, manifested in his obedience to the Call of God, resting on [§ 12] the Promise of the blessing by Christ, and in the observation of this Ordinance of Circumcision, whereby they were separated unto God, and united among themselves, did this People continue, without the addition of any new Ordinance of Worship for the supportment of their Faith, or enlargement of their Light, or outward profession of their separation unto God to the expiration of 430 years; and this period of time proved afterwards fatal unto them, not exactly and absolutely, but in some kind of proportion. For from hence unto the building of the Temple by Solomon was 480 years. The duration of that Temple was 415 years. Of the latter, built in the room thereof, somewhat above 500. Some peculiar space being given them beyond their former trials, before their utter destruction.

[§ 13] At the expiration of the period of time discoursed on, our Apostle tells us, Heb. 11.28. that By faith Moses kept the Passover, and the sprinkling of blood, lest he that destroyed the first-born, should touch them. This was the second Ordinance of common use to the Church, and appropriated unto them, which God instituted amongst them. The story of its Institution, and manner of its celebration are at large insisted on, Exod. 12.

[§ 14] The time of its Institution, and Annual celebration, is exactly noted in the Scripture. It was the night before the departure of the children of Israel out of Egypt, which is thence called 〈 in non-Latin alphabet 〉 Exod. 12.42. a night of observances, unto the Lord, that is, wherein his Institutions of this Ordinance were to be observed with great care and diligence. And this night fell in directly upon the expiration of the 430 years before limited, verse 40, 41. For the time of the year, it was in the month 〈 in non-Latin alphabet 〉 Abib, as the Hebrews call the month of the Spring, which in those Eastern parts gave blades unto the corn, and other fruits of the earth, Exod. 13.4.23.15.34.18. Deut. 16.1. which afterwards by a Chaldee name was called Nisan, Nehem. 2.1. Esth. 3.7. and it answered partly to our March, partly to April, beginning before or at the Vernal Equinox, according to the distance of any year from the Embolisinical year. And from hence this month was appointed to be 〈 in non-Latin alphabet 〉 the head, chief or principal of the months, Exod. 12.2. and so consequently the beginning of the year unto them; for before this, their year began and ended in September, upon the gathering in of the fruits of the earth, Exod. 23, 16. being the time, as most of the present Jews suppose, wherein the world was created. Neither yet was this change absolute unto all ends and purposes, but only as to Ecclesiastical Observances, and Feasts, that depended on their distance from this of the Passover. For their Civil Year, as to Contracts, Debts and Liberties, continued still to begin in September, with their Jubilees, Levite. 25.8, 9, 10. And from that beginning of the year, most probably, are the months to be reckoned that are mentioned in the continuance and ending of the flood, Gen. 7.11. See Joseph. liber. 1. chap. 4.

[§ 15] For the time of the day wherein the Lamb was to be slain, it is designed to be 〈 in non-Latin alphabet 〉 • etween the two evenings of the 14 day, of the first month. Some of the Jews, as Kimchi, make these two evenings to be, the first declining of the Sun, which began the evening or afternoon, and the setting of the Sun which closeth it, answering the ancient division of the day, into morning and evening; so that it might be done by this rule, in any time of the afternoon, though it always followed the evening Sacrifice, at the 9th hour, or 3 of the clock. Others, as Ibn-Ezra, make the first evening to be the setting of the Sun, the other the departure of all light. And the Jews have a distinction of the day, wherein they call this space of it 〈 in non-Latin alphabet 〉 between the two evenings, 〈 in non-Latin alphabet 〉 between the two Suns. So they express themselves in Talmud. Hieros. Berach. cap. 1. 〈 in non-Latin alphabet 〉 All the space of time wherein the face of the East is red, is called day; when it begins to wax pale, it is called between the Suns ; (the same with between the evenings) and when it waxeth black, the upper Firmament being like the lower, it is night.

[§ 16] The occasion of the institution of this Ordinance, is so fully and plainly declared in Exodus and Deuteronomy, that we shall not need to enlarge upon it. In brief, God being about to accomplish his great work of delivering the people out of Egypt, he thought meet to conjoin together his greatest mercy towards them, and his greatest plague upon their enemies. To this end he gives command unto the destroying Angel, to pass through the Land, and to slay all the first-born therein, from his who sat upon the Throne, unto the meanest person belonging unto the body of that Nation. And although he might have preserved the Israelites from this destruction by the least intimation of his will unto the Instruments used therein, yet having respect unto the furtherance of their faith and obedience, as also designing their instruction in the way and means of their eternal salvation, he chose to do it by this Ordinance of the Passover. The form of this service is given us Exod. 12.27. it is called 〈 in non-Latin alphabet 〉 Pesach : and the reason of it is subjoined; for the Lord 〈 in non-Latin alphabet 〉 Pasach passed over the houses of Israel. 〈 in non-Latin alphabet 〉 is to pass on by leaping, making as it were a halt in any place, and then leaping over that which is next. Whence he that goes halting is called 〈 in non-Latin alphabet 〉 Pisseach ; one that as it were leaps on, from one leg unto the other. Some of the Ancients call it Phase; Cheth being only not pronounced. The Greeks retain the name, but corrupt it into 〈 in non-Latin alphabet 〉 , and are followed by the Latins, who call it Pascha. Hence after the Apostle had applied this Feast and Sacrifice unto the Lord Christ, 1 Cor. 5.7. and Christians began to celebrate the commemoration of the Passion and Suffering of Christ, at the time of the year when that was observed, many both of the Greeks and Latins began to think, that the word was derived from 〈 in non-Latin alphabet 〉 , Patior, to suffer, as both Augustine, and Gregory Nazianzen, Serm. de Pasch. do declare, who both of them refute that imagination. The general nature of it was 〈 in non-Latin alphabet 〉 a Sacrifice, v. 22. and 〈 in non-Latin alphabet 〉 a Feast, v. 14. A Sacrifice from the slaying and offering of the Lamb, which was done afterwards for the people by the Levites ; and a Feast from the joy and remission of labor wherewith the annexed Solemnities were to be observed. The matter of it was 〈 in non-Latin alphabet 〉 Saeh, v. 3. that is, a young Lamb or Kid ; a male without blemish, for either might be used in this service, v. 5. The manner of the service was, 1. In the Preparation, the Lamb or Kid was to be taken into custody on the tenth day of the month, and kept therein four days, v. 6. which, as the Jews say, was partly that they might discern perfectly whether it had any blemish or no; partly that they might by the sight of the Lamb be minded of their duty, and the mercy of their deliverance. Indeed it was, that it might prefigure the imprisonment of the Lamb of God, Isa. 53.7, 8. who took away the sins of the world. This preparation, the Jews say, was temporary, and observed only at the first Institution of the Ordinance in Egypt, and that partly lest in their haste they should not otherwise have been able to prepare their Lambs. So also was the sprinkling of the blood on the posts of the doors of their dwelling houses, v. 7. with Hyssop, which could not be afterwards observed, when by God's Institution the whole Congregation were to celebrate it in one place ; and it had respect unto their present deliverance from the destroying Angel, v. 12, and 13. In like manner was their eating it, with their loins girt, their shoes on their feet, and their staves in their hands, v. 11. that they might be in a readiness for their immediate departure, which was not afterwards observed by our Lord Jesus Christ, nor any of the Church. For these signs ceased with the present occasions of them. 2. This Lamb was to be provided for each household, v. 3, 4. which was the third distribution of that people, the first being into Tribes, and the second into Families, from the twelve Patriarchs and their immediate Sons, Josh. 7.16, 17, 18. But because their was an allowance to make their company proportionable unto their provision of a Lamb, joining or separating households, v. 4. they ate it afterwards in Societies or Fraternities ; as our Savior had twelve with him at the eating of it. And the Jews require ten at least in Society unto this celebration. Whence the Targum expressly on this place, Exod. 12.4. If the men of the house be fewer then the number of ten ; for this was a sacred number with them. They Circumcise not, Marry not, Divorce not, unless ten be present. Thence is their saying in Pirke Aboth, where ten sit and learn the Law, the divine presence resteth on them, as Psal. 82.1. 3. The Lamb being provided was to be killed, and it was directed that the whole Assembly of the Congregation of Israel should kill it, v. 6. that is, everyone for himself and family. But after the giving of the Law, and the erection of a Priesthood in the Church, this work, as it was a Sacrifice, was left unto the Priests, 2 Chron. 35.1, 2, 3, 4, 5. 4. The place where it was to be killed, was at first in their several houses, or where-ever the Assembly of the people was; but this afterwards was forbidden, and the Sacrifice of the Passover confined expressly to the place where the Tabernacle and Temple were to be, and not else-where, Deut. 16.6, 7. 5. The preparation of the whole Lamb for eating, was by roasting it, v. 8, 9. and that was done with bread unleavened, and bitterness, or bitter herbs, v. 9. and it was all to be eaten that night. What remained until the morning was to be burned in the fire, as a thing dedicate, and not to be polluted. The Jews have many Traditions about the manner of eating and drinking at this Supper, of the Cups they drank and blessed, of the Cakes they brake, of their Washings, and the like, which as they have all of them been discussed by others at large, so I shall not labor about them, as being satisfied that they are most, if not all of them, inventions of the Rabbins since the destruction of second Temple, and many of them taken up from what they observed to be in use among Christians, or were led into by such as from the profession of Christianity apostatized unto them, which were no small multitude.

Unto this observation of the Passover, was adjoined the Feast of Unleavened Bread, [§ 17] which was to begin the next day after the eating of the Lamb, that is, on the 15 day of the first month. For whereas the Paschal Lamb was to be eaten with unleavened bread on the fourteenth, it was a peculiar Ceremony of that Ordinance, and belonged not unto the ensuing feast, v. 15, 16. And in this feast, there are considerable: 1. The total exclusion of all Leaven out of their houses. 2. The time of its continuance, which was seven days. 3. The double extraordinary Sabbath wherewith it was begun and ended; for on the first day, and last day of the seven, there was to be a solemn and holy Convocation unto the Lord, to be observed in a cessation from all labor, and in holy duties; and here also it were lost labor to reckon up the Cautions, Rules and Instructions which the Jewish Doctors give about the nature, kinds and sorts of Leaven, of the search that was to be made for it, and the like, most of them being vain imaginations of superstitious minds ignorant of the Truth of God.

[§ 18] This Sacrifice of the Passover with its attendant Feast of Unleavened Bread, to be annually observed on the fourteenth day of the month Abib, unto the end of the twenty second, was the second solemn Ordinance of that people, as the People and Church of God. And the Jews observe, that no other positive Ordinances, but only Circumcision and the Passover had that sanction of the 〈 in non-Latin alphabet 〉 , Excision, or Extermination annexed unto them. Concerning Circumcision, the words are plain, Gen. 17.14. The uncircumcised Man-Child whose flesh of his foreskin shall not be circumcised, 〈 in non-Latin alphabet 〉 , that soul shall be cut off from his People, he hath broken my Covenant. And with reference to the Passover, Exod. 12.15. Whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. Whereas they observe, as Ibn Ezra upon this place, that it is annexed to above twenty negative Precepts ; intimating that there is a greater provocation and sin in doing anything in the Worship of God against his Commandment, then in omitting what he had commanded, though both of them be evil. The Observation I acknowledge in general is true, but the Application of it to the Passover is not so. For although we should suppose that the words of Exod. 12.15. do relate unto the Passover also, although they seem to respect only the seven days of the feast of Unleavened Bread, yet they do not require the observation of the Passover itself under that penalty; but upon a supposition of the observation of the Passover, they were to eat the Lamb with unleavened Bread, which was a negative Precept, namely, that they should have no leaven in their bread, and so was justly attended in its transgression with this cutting off. And this cutting off, the Jews generally interpret when it is spoken indefinitely, without a prescription of the manner how it should be done, or by whom, to respect 〈 in non-Latin alphabet 〉 , the hand of Heaven, or the vindictive Justice of God, which in due time will find out the Transgressor. But we know that God long bare with them in the omission of this Ordinance of the Passover its self.

[§ 19] What are the observations of the late Jews in the imitation of their fore-Fathers observance of this Ordinance of God, the Reader may see in Buxtorfs Synagoga Judaica, and in part in the Annotations of A • sworth ; and they need not here be repeated. This only I shall ob • erve, that all of them in their Expositions of this Institution, do make the Application of its several parts unto other acts of God in dealing with them. Such as indeed the Text of Moses plainly leads them to. And this perfectly overthrows their pretensions, as to their other Ceremonies and Sacrifices; namely, that they were instituted for their own sakes, and not as signs of things to come; the figurative nature of this their greatest Ordinance being manifest, and acknowledged by themselves.

[§ 20] On occasion of this great solemn Ordinance, there was given unto the People two additional Institutions ; the first concerning the Writing of the Law on their foreheads and Hands, the other of the Dedication unto God of all that opened the Matrix : The first of these, is prescribed, Chap. 13.9. And it shall be for a sign upon thine hand, and as a memorial between thine eyes, that the Lord's Law may be in thy mouth : ver. 16. and it shall be for a token upon thine hand, and as frontlets between thine eyes. Whereunto may be added D • ut. 6.6, 7, 8, 9. And these words which I command thee this day, shall be in thine heart, and thou shalt teach them diligently unto thy Children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up; and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes, and thou shalt write them upon the posts of thine house, and on thy gates. In the observation of sundry things, supposed to relate unto these precepts, consisteth the principal part of the Superstition of the present Jews. For they have mixed the observation of this duty whatever be intended by it, with many foolish and noisome imaginations. It doth not indeed appear to me, that anymore is intended by these Expressions, a sign upon thy hand, and a memorial or frontlet between thine eyes, but a continual Remembrance, and careful practice of the Institution itself, and their calling to mind thereby the mercy and goodness of God in their deliverance; which they were to celebrate when they came unto a settlement in their own Land, by writing some passages of the Law upon the doors and posts of their houses. But they are otherwise minded. That which is prescribed unto them is called v. 8. 〈 in non-Latin alphabet 〉 , a sign, as it was to be on their hand; and 〈 in non-Latin alphabet 〉 , a memorial, as between their eyes; both which are very capable of our interpretation, but v. 16. they are called 〈 in non-Latin alphabet 〉 as also Deut. 6.8. From which word, which they know not what it signifies, they draw out all the mysteries of their present observances. The Chaldee renders it 〈 in non-Latin alphabet 〉 Thephilin ; which word seems to be taken from the Hebrew 〈 in non-Latin alphabet 〉 prayer or prayers, and to be so called, from the prayers that they used in the Consecration and Wearing of those frontlets. But because they are rendered in the Greek 〈 in non-Latin alphabet 〉 Philacteria, some would derive it from 〈 in non-Latin alphabet 〉 , to conjoin, keep, and bind, which hath some allusion at least to the sense of the Greek Word. And this Origination and denotation of the word the Learned Fuller contends for: Miscelan. l. 5. c. 7. The manner of their present observation hereof to this purpose is; they write four Sections of the Law on parchment. And why four? that they gather from the signification of the word 〈 in non-Latin alphabet 〉 , Totaphoth, Tot. saith Rabbi Solomon in Pontus by the Caspian Sea somewhere signifies two, and Poth signifies two in Egypt ; both which make four undoubtedly. Or as they say in the Talmud, Tat in Casphe signifies two, and Pat in Africa. So that four Sections, must be written. Scaliger supposeth the word to be Egyptian, which is not unlikely; but that it should signify an Amulet, or a Charm, as Petitus supposeth, is not so probable. For that such amulets were in use among the Heathen, with inscriptions either ridiculous or obscene, which God would not have his People to make use of, and therefore appoints them other things, and inscriptions in their stead, which is the only reason produced for that Opinion, doth indeed overthrow it. For it is abundantly evident, that God in his Laws, doth directly on all occasions command the contrary to what ever was in practice of this sort among the Nations. So that Maimonides well observes, that the Reason of many of their Institutions cannot be understood, without a due consideration of the Superstition of the neighbouring Nations.

These four Sections must be these that follow. The first is, Deut. 6.4, 5, 6, 7, 8, 9. Hear O Israel, the Lord our God is one Lord, and thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy mind, and these words which I command thee this day, shall be in thy heart; and so onwards as before. The second is, Exod. 13.1, 2, 3, 4, 5, 6, 7, 8, 9, 10. And the Lord spake unto Moses saying, sanctify unto me all the first born, whatsoever openeth the Womb among the Children of Israel both of Man and of Beast, it is mine: And Moses said unto the people, remember this day in which ye came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought ye out from this place: there shall no leavened bread be eaten, this day came ye out in the month Abib: and it shall be when the Lord shall bring thee into the Land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy Fathers to give thee; a Land flowing with Milk and Honey, that thou shalt keep this service in this month; seven days shalt thou eat unleavened bread, and in the seveth day shall be a Feast unto the Lord, unleavened bread shall be eaten seven days, and there shall be no leavened bread with thee; neither shall there be leaven seen with thee in all thy quarters; and thou shalt show thy Son in that day saying, this is done because of that which the Lord did unto me, when I came forth out of Egypt; and it shall be for a sign unto thee, upon thine hand, and for a memorial between thine eyes, that the Lord Laws may be in thy mouth; for with a strong hand hath the Lord brought thee out of Egypt, thou shalt therefore keep this Ordinance in its season, from year to year. The third is from the tenth verse of that Chapter unto the end of the seventeenth: And it shall be, when the Lord, shall bring thee into the Land of the Canaanites, as he sware unto thee unto thy Fathers, and shall give it thee, thou shalt set apart unto the Lord, all that openeth the Matrix, and every firstling that cometh of a beast which thou hast, the Male shall be the Lord's, and every firstling of an Ass, thou shalt redeem with a Lamb, and if thou wilt not redeem it, then thou shalt break his neck, and all the first born of Man amongst thy Children shalt thou redeem; and it shall be when thy Son asketh thee in time to come saying, what is this, that thou shalt say unto him, by strength of hand the Lord brought us out from Egypt, from the house of bondage. And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the first born in the Land of Egypt, both the first born of Man, and the first born of beast, therefore I sacrifice to the Lord all that openeth the Matrix being Males, but all the first born of my Children I redeem; and it shall be for a token upon thine hand, and as frontlets between thine eyes; for by strength of hand the Lord brought us forth from out of Egypt. The last is Deut. 11. from 13. to 21. And it shall come to pass, if you shall hearken diligently unto my commandments, which I command you this day, to love the Lord your God and to serve him with all your heart, and with all your soul, that I will give you the rain of your Land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thy oil, and I will send grass in thy fields for thy cattle, that thou mayest eat and be full, take heed to yourselves that your heart be not deceived, and ye turn aside and serve other God's, and worship them, and then the Lord's wrath be kindled against you, and he shut up the Heaven that there be no rain, and that the Land yield not her fruit, and lest ye perish quickly from the good Land which the Lord giveth you; therefore shall you lay up these my words in your hearts, and in your soul, and bind them for a sign upon your hand, and that they may be as frontlets between your eyes, and you shall teach them your Children speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up, and thou shalt write them upon the door posts of thine house, and upon thy gates, that your days may be multiplied, and the days of your Children in the Land which the Lord swore unto your Fathers to give them as the days of Heaven upon the Earth.

[§ 21] Because in all these places there is mention made of these frontlets or memorials, therefore do they take them out for this use. And these are to be written on parchment made of the skin of a clean beast, on the side next the flesh, prepared with a pronunciation of a form of words both in the killing of the beast, and in the delivery of the skin unto the Dresser, and to the Writer: When they are written, they are wrapped up in small rolls, and so worn upon their foreheads, and left arms, being so rolled and made up, that none of the writing might be seen. And great art is required in the making of these Tephilin which few amongst them attain unto. Hence Fagius tells us a story, of a Master amongst them in his days, who sold many thousands of these Phylacteries unto his Country-men, which had nothing in them but Cards, which served their turns well enough. Their Masters also are curious in describing what part of the head they must be applied unto, namely, the fore-part from ear to ear; and the hand must be the left hand, whereby yet they will have the arm above the elbow to be understood; and when they must be worn, namely by day, not by night, on the Week days, not on the Sabbath, and the like worthy speculations. The benefit also they receive hereby, is incredible, for by them are they defended from evil, as some by the sign of the Cross, others by the first words of the Gospel of John worn about them; They are sanctified in the Law, and in a word, the Targum on the Canticles, Chap. 8. v. 3. tells us, that God chose them above all people, because they wore the Phylacteries. So just cause had our Lord Jesus Christ to reprove their hypocrisy, superstition and self-justification in the use, abuse, and boasting of these things, Mat. 23.5. All their works they do for to be seen of Men, they make broad their Phylacteries, and enlarge the borders of their garments. This about the borders of their garments, was an after Institution, yet because of its answerableness unto this, we may add it in this place. To this purpose, God gives his command; Num. 15.38, 39, 40. Speak unto the Children of Israel, and bid them that they make them fringes, in the borders of their garments, throughout their generations, and that they put upon the fringe of the borders a Ribband of bl • w, and it shall be unto you as a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them, and that you seek not after your own heart, and your own eyes, after which ye use to go a whoring, that you may remember and do all my commandments, and be holy unto your God ; which Law is repeated again, Deut. 22.12. Thou shalt make thee fringes upon the four quarters of thy Vestures wherewith thou coverest thyself. These 〈 in non-Latin alphabet 〉 , locks, or fringes made of thread fastened unto the wings or skirts of their garments with a Ribband 〈 in non-Latin alphabet 〉 , of a blew color (which how to make at present the Jews confess they know not, but suppose it was made with the blood of a Fish called Chalazon mixed with Vermilion) had virtue and efficacy from the institution of God, who alone is able to bless and sanctify things in themselves indifferent unto Sacred Use, to the keeping of their hearts in a due reverence unto himself, and their eyes from wandering after false Worship and Superstition; which being now removed and taken away, the things themselves are among the present Jews turned into the greatest superstition imaginable. Their principal vanities about these things having been represented by others out of Maimonides his Treatise on that subject, need not here be repeated.

The last appointment of God occasioned by the mercy solemnly remembered in the [§ 22] Passover, was the dedication of all the first-born Males unto himself. The Law of this dedication is recorded, Exod. 13.12, 13. and the manner of its performance is farther added, Numb. 18, 15, 16, 17. Every thing that openeth the matrix, in all flesh which they bring unto the Lord, whether it be of men or beast, shall be thine; nevertheless the first-born of man shalt thou surely redeem, and the first firstling of unclean beasts shalt thou redeem; and those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the Sanctuary, which is twenty Gerahs. But the firstling of a Cow, or the firstling of a Sheep, or the firstling of a Goat, thou shalt not redeem, they are holy, thou shalt sprinkle their blood upon the Altar, and shalt burn their fat for an offering made by fire, for a sweet savor unto the Lord. The whole dedication of the first-born Males is, distributed into three parts, 1. Children, who were to be redeemed with five shekels, twenty Gerahs to one shekel, that is about twelve shillings of our money. 2. Clean beasts, such as were appointed to be offered in sacrifice on other occasions, as the Kine, the Sheep and the Goats. These were to be offered unto God, in a Sacrifice of burnt-offering without redemption or commutation, after they had been kept a month with the dam. 3. Unclean beasts, whereof an instance is given in the Ass, which were either to be redeemed with money by an agreement with the Priest, or to have their necks broke at the choice of the owner. And all of this to call to remembrance the mercy of God in sparing them, and theirs, when the first-born of man and beast, clean and unclean in Egypt, were destroyed. For hence a peculiar right of especial preservation arose unto God towards all their first-born, and this also not without a prospect towards the Redemption of the Church of the first-born by Jesus Christ. Heb. 12.23.

And this gave a period to the first dispensation of God towards the Church in the [§ 23] posterity of Abraham, for the space of 430 years. With the provision and furniture of these Ordinances of Worship, they left Egypt, and passing through the Red-sea, came into the Wilderness of Sinai, where they received the Law, and were made perfect in the beauty of Typical holiness and worship.

Unto these Ordinances succeeded the Solemn 〈 in non-Latin alphabet 〉 , or giving of the Law on [§ 24] Mount Sinai, with the Precepts and Sanctions thereof, mentioned in several places by our Apostle, as chap. 2.2. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward. Chap. 1O.28. He that despised Moses Law died without mercy under two or three witnesses. Chap. 12.18, 19, 20, 21. For ye are not come unto the Mount that might be touched, and that burned with fire; nor unto blackness and darkness, and tempest, and the sound of a trumpet, and the voice of words, which they that heard entreated that the word should not be spoken to them anymore; for they could not endure that which was commanded; and if so much as a beast touched the mountain, it shall be stoned or thrust through with a dart. And so terrible was the sight, that Moses said, I exceedingly fear and quake. ver. 25. They escaped not who refused him that spake on earth. And in other places.

Three things must be explained in reference unto this great and solemn foundation [§ 25] of that Judaical Church state, which our Apostle treateth about in this whole Epistle. First, The Preparations for it. Secondly, The Manner of the giving of it. Thirdly, The Law itself. For the preparations for it, they are either more remote, or immediately preceding it. The former were those temporary, occasional, instructive Ordinances which God gave them at their entrance into the Wilderness, before they came to receive the Law on Sinai.

The first mentioned of this nature is Exod. 15.23, 24, 25, 26. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter; therefore the name of it was called Marah. And the people murmured against Moses, saying, What shall we drink? And he cried unto the Lord, and the Lord shown him a tree, which when he had cast into the waters, the waters were made sweet. There he made a Statute and an Ordinance, and there he proved them, and said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of those diseases upon thee, which I have brought upon the Egyptians, for I am the Lord that healeth thee. The whole course of God's proceeding with his people, whereof we have here the first pledge in the Wilderness, was by a constant series of temporal providential Streights, sinful Murmurings, and Typical Mercies.

The waters being bitter, that they could not drink of them, God shown to Moses a Tree; that is, say some of the Jewish Doctors, he shown him the virtue of a Tree to cure and make wholesome bitter waters. And they say it was a Tree, whose flowers and fruit were bitter ; for no other reason, but because Elisha afterwards cured salt waters by casting into them a cruise of salt. The Targum of Jonathan, and that of Jerusalem say, God shown him 〈 in non-Latin alphabet 〉 the bitter tree Ardiphne, which is nothing but 〈 in non-Latin alphabet 〉 , Daphne, the Laurel. And on this Tree the Author of that fabulous Paraphrase would have the glorious name of God to be written, according to the incantations in use amongst them in his days; but that which is designed in the whole, is, that God preparing them for the bitter consuming Law that was to be given them, and discovering unto them their disability to drink of the waters of it for their refreshment, gave them an intimation of the cure of that curse and bitterness by him, who bare our sins in his body upon the Tree, 1 Pet. 2.24. who is the end of the Law for righteousness unto them that do believe.

[§ 26] Their second Preparation for the receiving of the Law, was the giving of Manna unto them from Heaven. Being come into the Wilderness of Sin, between Elim and Sinai, called so from a City in Egypt that it extended unto, in the midst of the second month after their departure from Egypt, the stores they brought with them from thence being spent and exhausted, the whole Congregation murmured for food. As still their wants and murmurings lay at the bottom, and were the occasion of those reliefs, whereby the spiritual mercies of the Church by Christ were typed out. In this condition God sends them Manna, Exod. 16.14, 15. In the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost of the ground. And when the children of Israel saw it, they said one to another, It is Manna; for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat, ver. 31. And the house of Israel called the name thereof Manna, and it was like Coriander seed, white, and the taste of it like wafers made with honey.

When the children of Israel saw it, they said, 〈 in non-Latin alphabet 〉 Man hu : and ver. 31. the children of Israel called the name of it 〈 in non-Latin alphabet 〉 Man. The reason of this name is very uncertain. The calling of it Manna in the New Testament, gives countenance to the derivation of the word from 〈 in non-Latin alphabet 〉 Manah, to prepare and distribute. For what some have thought, that it should be an abbreviation of 〈 in non-Latin alphabet 〉 a guist, and spoken by them in their precipitate haste, is destitute of all probability. If it be from 〈 in non-Latin alphabet 〉 Manah, it signifies a prepared meat, or portion. So upon the sight of it, they said one to another, Here is a portion prepared. But the truth is, the following words, wherein there is a reason given why they said upon the sight of it 〈 in non-Latin alphabet 〉 Man hu, inclines strongly to another signification, 〈 in non-Latin alphabet 〉 For they knew not, Ma hu, what it was. They said one to another, Man hu, because they knew not Ma hu, that is, what it was. So that Man hu is as much as, What is it? and so the words are rendered by the LXX, 〈 in non-Latin alphabet 〉 , What is this? and by the vulgar Latin, Quid est hoc? But this difficulty remains, that 〈 in non-Latin alphabet 〉 Man, is not in the Hebrew tongue an interrogative of the thing, no nor yet of the person, nor doth signify what. Ibn-Ezra says it is an Arabic word. Chiskuni, an Egyptian ; and it is evidently an interrogative of the Person in the Chaldee, and sometimes of the thing, as Judge. 13.14. 〈 in non-Latin alphabet 〉 What is thy name? Yea, it seems to be used towards this sense in the Hebrew, Psalm, 61.8. 〈 in non-Latin alphabet 〉 where though most take 〈 in non-Latin alphabet 〉 Man, to be the Imperative in Pihel from 〈 in non-Latin alphabet 〉 Manah, which nowhere else occurs, yet the LXX took it to be an Interrogation from the Chaldee, rendering the words 〈 in non-Latin alphabet 〉 , Who shall find out? Being therefore the language of the common people in their admiration of a thing new unto them that is expressed, it is no wonder that they made use of a word that had obtained amongst them from some of the Nations with whom they had been conversant, differing little in sound from that of their own of the same signification, and afterwards admitted into common use amongst them. From this occasional interrogation, did the food provided for them take its name of Man, called in the New Testament Manna ; such occasional imposition of names to persons and things being at all times frequent and usual: as in the Chapter fore-going the place was called Marah, from the bitterness of the water, that they cried out of, upon their first tasting it. And in the next Massah and Meribah, from their temptations and provocations. That which alone we have to observe concerning this dispensation of God towards them, is, that they had this eminent renewed pledge of the Bread of Life, the food of their souls, the Lord Christ, given unto them, before they were entrusted with the Law, which by making their only glory, and betaking themselves unto, without the healing Tree and heavenly Manna, is become their snare and ruin. See Joh. 6.31, 32, 48, 49, 51. Rev. 2.17.

A third signal preparation for the Law on the like occasion, and to the same purpose [§ 27] with the former, is repeated, Exod. 17, 1, 2, 3, 4, 5, 6, 7. And all the Congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim; and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt to kill us with thirst? And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me. And the Lord said unto Moses, Go on before the people, and take with thee of the Elders of Israel, and thy Rod wherewith thou smotest the River take in thine hand, and go, behold I will stand before thee there upon the Rock in Horeb; and thou shalt smite the Rock, and there shall come water out of it that they may drink. And Moses did so in the sight of the Elders of Israel. And he called the name of the place Massah and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord amongst us or not? Marching up farther into the Wilderness, and coming to Rephidim, their fourth station from the Red-sea, meeting with no waters to their satisfaction, they fell into an high murmuring against the Lord, and mutiny against Moses their Leader. And this iniquity, the Jewish Doctors suppose, aggravated, because they were in no absolute necessity of water, the dew which fell from the Manna running in some streams. Hereon God leads Moses to the Rock of Horeb, where himself appeared in the cloud, which he had prepared for the place of giving the Law, commanding him to take his Rod in his hand to smite the Rock, whereon waters flowed out for the relief of this sinful murmuring people. And the holy Ghost hath put sundry remarks upon this dispensation of God towards them.

First, Upon the sin of the people, whence he gave a double name to the place where they sinned, for a memorial to all generations; he called it Massah and Meribah ; which words our Apostle renders by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , chap. 3.9. Temptation, and provoking Contention. And it is often mentioned again both on the part of the people, either to reproach and burden them with their sin, as Deut. 9.22. And at Massah ye provoked the Lord to wrath ; or to warn them of the like miscarriage, chap. 6.16. You shall not tempt the Lord your God, as you tempted him in Massah ; as also Psal. 95.8. And on the part of Moses, as to the signal trial that God had there of his faith and obedience, in that great difficulty which he conflicted withal; as also of those of the Tribe of Levi, who in a preparation unto their ensuing dedication unto God, clave unto him in his straits. Deut. 33.8. And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.

The mercy likewise that ensued in giving them water from the Rock, is most frequently celebrated, Deut. 8.15. Psal. 78.15, 16. Psal. 105.41. Neh. 9.15. Now all this was done, to bring them to attend and inquire diligently into the kernel, the pearl of this mercy, whose outward shell was so undeservedly free, and so deservedly precious. For in this Rock of Horeb lay hid a spiritual Rock, as our Apostle tells us, 1 Cor. 10.4. even Christ the Son of God, who being smitten with the Rod of Moses, or the stroke and curse of the Law, administered by him, gave out waters of life freely unto all that thirst and come unto him.

Thus did God prepare this people for the receiving of the Law, by a triple intimation [§ 28] of Him, who is the Redeemer from the Law, and by whom alone the Law that was to be given, could be made useful and profitable unto them. And all these intimations were still given them on their great and signal provocations, to declare, that neither did their Goodness deserve them, nor could their sins hinder the progress of the counsel of God's will, and the work of his grace. Hereby also did God revive unto them the grace of the promise, which being given, as our Apostle observes, four hundred and thirty years before the giving of the Law, could not be disannul'd or impeach'd thereby.

And these I call the remote preparations of the people for the receiving of the Law, consisting in three Revelations of the Grace of God in Christ, happening and granted unto them, in the three months space, which they spent between the Red Sea and their coming unto the Wilderness of Sinai, or to the Mountain where they received the Law.

[§ 29] The immediate preparations for giving of the Law are all of them expressed, Exod. 19. and these we shall briefly pass through, the most of them being insisted on, or referred unto by our Apostle in the places before mentioned.

First, The time of the Peoples coming unto the place where they were to receive the Law is related, v. 1. it was 〈 in non-Latin alphabet 〉 , novilunio tertio, in the third moneh after their coming up out of Egypt: That is, on the first day of the month, the month Sivan, on the day of the New Moon. And therefore it is added, 〈 in non-Latin alphabet 〉 on the same day ; on which Ibn Ezra observes, Moses went up first into the Mountain to receive the commands of God, and returning on that day to the people, he went up again on the third day, that is the third day of the month to give in their answer unto the Lord, v. 11.16. And this fell out, if not on the day, yet about the time of Pentecost whereon afterwards the Holy Ghost descended on the Apostles enabling them to preach the Gospel, and therein our deliverance from the curse of the Law given at that time.

[§ 30] For the special time of the day when God began to give out the appearances of his glory, it is said, v. 16. 〈 in non-Latin alphabet 〉 , whilst it was yet morning. And Jarchi observes that all Moses 's ascents into the Mountain were 〈 in non-Latin alphabet 〉 , early in the morning, which he proves from Chap. 34.4. And Moses rose up early in the morning, and went up unto Mount Sinai. And 〈 in non-Latin alphabet 〉 Boker properly signifies the first appearance of the morning, the light that must be inquired and sought after before the rising of the Sun. So David Psalm 130.6. compares the earnest expectation of his soul for mercy, unto the diligent watching of men for the morning, that is, the first appearance of light. And this was the season wherein our blessed Savior rose from the grave, and from under the curse of the Law, bringing with him the tidings of peace with God, and deliverance. He rose between the first dawning of light, and the rising of the Sun, Matth. 28.1. Mark 16.2. unto that latitude of time doth the Scripture assign it, and the first evidence of it. For whereas John says, that Mary Magdalene came to the Sepulcher very early whilst it was yet dark, Chap. 20.1. Matthew, when it began to dawn towards day, Chap. 28.1. Mark very early in the morning at the rising of the Sun, Chap. 16.2. who compriseth the utmost abode of the women at the Sepulcher, Luke expresses it indefinitely 〈 in non-Latin alphabet 〉 , profundo mane, that is, 〈 in non-Latin alphabet 〉 in the first appearance, and dawning of light, at which time the preparation for the promulgation of the Law began.

[§ 31] The place they came unto, is called the Wilderness of Sinai, v. 2. and so was the Mountain also itself whereon the glorious Majesty of God appeared, v. 20. it was also called Horeb, Exod. 3.1 He came to the Mountain of God even to Horeb, where they were to serve God, v. 12. and it was on this account afterwards called Horeb the Mount of God, 1 Kings 19.8. And the whole Wilderness was termed the Wilderness of Horeb, Deut. 1. It is therefore generally supposed, that they were several names of the same places; the Mountain and Wilderness wherein it was, being both called Sinai and Horeb. And they were both occasional names, taken from the nature of the place, 〈 in non-Latin alphabet 〉 Sinai from 〈 in non-Latin alphabet 〉 Seneh, a Bush, such as the Angel appeared unto Moses in Exod. 3.2. such whereof a multitude were in that place. And Horeb from its drought and barrenness which is the signification of the word. But the opinion of Moses Gerundensis is far more probable, that Horeb was the name of the Wilderness, and Sinai of the Mountain. That Sinai was the name of the Hill is expressly affirmed, Chap. 19.18, 20. And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the Lord came down upon Mount Sinai on the top of the Mount. So Psalm 68.17. And whereas mention is made of the Wilderness of Sinai, it is no more but the Wilderness wherein Mount Sinai was. And for those places before referred to, where Horeb seems to be called the Mount of God, the words in them all, will bear to be read, to the Mount of God in Horeb; Strabo calls this very Mount 〈 in non-Latin alphabet 〉 , lib. 16. And Justin of Moses, Montem Sinan occupat: The people therefore abode in Horeb, at the foot of the Mountain, or about it, and the Law was promulgated on the top of Sinai in the most desert solitude of that Wilderness. And in this place hath the superstition of some Christians in latter Ages built a Monastery for the Celebration of their devotion by an order of Monks, whose Archimandrite was not many years since in England. But as the place materially considered, is as evident an object of God's displeasure against the lower part of the Creation, upon the account of sin, as almost any place in the world, a wast and howling Wilderness, a place left to solitude and barrenness, so in its allusion or relation to the Worship of God, it is cast by our Apostle under bondage, and placed in an opposition to the Worship and Church State of the Gospel, Gal. 4.24, 25.

Being come unto this place, it is said, Moses went up unto the Mount unto God. It [§ 32] doth not appear that he had any new immediate express command so to do: probably he both came to that place, and so soon as he came thither, went up into the Mountain, in obedience to the command, and faith in the promise of God which he received upon his first call, Exod. 3.12. wherein it was given him for a token and pledge of their deliverance, that thereon they should worship God, or receive the Law in that Mountain; which is also the judgment of Ibn Ezra upon the place. And it is not unlikely, but that God at that time fixed the cloud which went before them, as the token of his presence, on the top of Sinai, as a new direction unto Moses for his going up thither.

Being ascended, God calls unto him, (the word of the Lord saith Jonathan ) and [§ 33] teacheth him to prepare the People for the receiving of the Law, v. 4, 5. Two things he proposeth to their consideration; First The benefits that they had already been made partakers of hinted out unto them by the mighty and wonderful works of his power. And Secondly, New Privileges to be granted unto them. In the first, he minds them that he had born them on Eagles wings. This Jarchi interprets of their sudden gathering out of all the Coasts of Goshen unto Ramesis to go away together the same night, Chap. 12.37. But although it may be allowed, that they had in that wonderful collection of themselves, some especial Assistance of Providence, besides the preparation which they had been making for sundry days before, yet this expression, evidently extends itself unto the whole dispensation of God towards them, from the first of their deliverance unto that day. Generally they all of them explain this Allegorical expression from the manner how the Eagles, as they say, carry their young, which is on their backs or wings because they fear nothing above them, as soaring over all, whereas other Fowls carry their young between their feet, as fearing other Birds of Prey above them: But there is no need to wring the expression, to force out of it such uncertain niceties. There is no more intended, but that God carried them speedily and safely as an Eagle is born by its wings in her course.

To this Remembrance of former mercies, God adds Secondly, A treble Promise: First, That they should be 〈 in non-Latin alphabet 〉 . Segullah, a word that hath none to declare it by. We render it here, and elsewhere, a peculiar Treasure, Eccles. 2.8. it is rendered by our Apostle, Titus 2.14. 〈 in non-Latin alphabet 〉 , a peculiar people: and by another 〈 in non-Latin alphabet 〉 , 1 Pet. 2.9. which we translate in like manner. Secondly, That they should be 〈 in non-Latin alphabet 〉 , a Kingdom of Priests, that is, 〈 in non-Latin alphabet 〉 , of Princes, saith Jarchi, as David's Sons who were Princes, are said to be 〈 in non-Latin alphabet 〉 . And it is not denied; but that the word is sometimes so used. But whereas here it intendeth the special separation and dedication of the people unto God after the manner of Priests, thence the allusion is taken, the dignity of Princes being included in that of a Kingdom. And this Peter renders 〈 in non-Latin alphabet 〉 ; a Kingly Priesthood. And in the translation of this privilege over unto Believers under the Gospel, it is said, that by Christ they are made Kings and Priests unto God, Rev. 1.6. it is added, that they should be an Holy Nation, as expressly, 1 Pet. 2.9.

That which God on the other hand requires of them, is, that they keep his Covenant, [§ 34] v. 5. Now this Covenant of God with them, had a double expression. First, In the giving of it unto Abraham, and its confirmation by the sign of Circumcision. But this is not that which is here especially intended: for it was the Administration of the Covenant wherein the whole People became the peculiar Treasure and inheritance of God upon a new account which is respected. Now this Covenant was not yet made, nor was it ratified until the dedication of the Altar in the sprinkling of it with the blood of the Covenant, as Ibn Ezra well observes, and our Apostle manifests at large, Chap. 9.19, 20, 21. Wherefore the People taking upon themselves the performance of it, and all the Statutes and Laws thereof, of which yet they knew not what they were, did give up themselves unto the Sovereignty and Wisdom of God, which is the indispensible duty of all that will enter into Covenant with him.

[§ 35] For the farther preparation of the people, God appoints that they should be sanctified and wash their clothes, v. 10. which was done accordingly, v. 14. The first contained their moral, the latter their Ceremonial significative preparation for converse with God. The former consisted in the due disposal of their minds unto that godly fear, and holy Reverence that becomes poor worms of the Earth, unto whom that glorious God makes such approaches as he did unto them. The latter denoted that purity and holiness which was required in their inward man. From this latter temporary, occasional institution, such as they had many granted to them whilst they were in the Wilderness before the giving of the Law, the Rabbins have framed a Baptism for those that enter into their Synagogue ; a fancy too greedily embraced by some Christian Writers, who would have the holy Ordinance of the Churches Baptism, to be derived from thence. But this washing of their clothes, not of their bodies, was temporary, never repeated, neither is there anything of any such Baptism or washing required in any Proselytes either Men or Women where the Laws of their admission are strictly set down. Nor are there the l • ast footsteps of any such usage amongst the Jews, until after the days of John the Baptist, in imitation of whom it was first taken up by some Anti-mishnical Rabbins.

[§ 36] The next thing which Moses did by the command of God after he returned from the Mount, was to set bounds unto it, and the people, that none of them might press to go up, until the Trumpet had done its long and last sounding, a sign of the departure of the presence of God, v. 12, 13. And thou shalt set bounds unto the People, round about, saying, take heed to yourselves, that you go not up into the Mount, or touch the border of it: whosoever toucheth the Mount shall be surely put to death: there shall not an hand touch it, but he shall surely be stoned, or shot through, whether it be beast or Man it shall not live, when the Trumpet soundeth long, they shall come up to the Mount. The Law, the Sanction; and the duration of the obedience required, are here represented. The Law expresseth an evil prohibited both in itself, and in the end of it. The evil itself was, going up into, or so much as touching by any means the Mountain, or the border of it. The End wherefore this was prohibited was, that they might not gaze, v. 21. Charge the People lest they break through unto the Lord to gaze. The Sanction is death, enjoined from the hand of Men in these Verses, and threatened from the hand of Heaven, v. 21, 24. The continuance of the observance was until the Trumpet sounded long, or had done sounding, the sign of the departure of God's special presence which made the place holy only during its continuance.

[§ 37] For the Law, it is said expressly, that the Mount was not to be touched : It might not be touched by Man or Beast. Yet our Apostle treating concerning it, calls it the Mount that might be touched, Heb. 12.21. For although de jure whilst that temporary command continued in force, it might not be touched, which seemed to render it glorious; yet saith the Apostle, it was but a carnal thing, that might de facta be touched by Man or Beast, had they not been severely prohibited; and so is no way to be compared with that Heavenly Mount Zion which we are called unto in the Worship of God under the Gospel.

[§ 38] The contexture of the words in our Translation seems to have some difficulty; Whosoever toucheth the Mount, v. 12, 13. there shall not an hand touch it. 〈 in non-Latin alphabet 〉 it should seem that by it 〈 in non-Latin alphabet 〉 the Mount itself is intended, and that the Law is reinforced in a particular caution, that so much as an hand should not touch the Mount. But it is far more probable that by, it, touch it, the Person, Man or Beast that touched the Mountain is intended. And the words declare the manner how the offender should be destroyed; being made Anathema devoted, accursed by his presumptuous sin, no man was to touch him, or to lay hand on him, to deliver him, lest he also contracted of his guilt. And this sense the ensuing words with the series of them evinceth. 〈 in non-Latin alphabet 〉 , that is, no hand shall touch it, either to save it, or to punish it, but stoning it shall be stoned, or thrusting through it shall be thrust through; whether Man or Beast, it shall not live. Let none think by laying hand on it to deliver it: whence Aquila renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , He shall be slain or destroyed cum impetu, & horrore, with force and terror, all being to cast stones at him, or to shoot him through with arrows, or thrust him through with darts. So Ibn Ezra, 〈 in non-Latin alphabet 〉 . The meaning is, Men shall not gather about him to take him, but those that see him, shall stone him from the place of their Station. And if he be afar off they shall shoot him through with arrows.

Touching the Mountain, or the border, limit, or bound set unto it by God's appointment, [§ 47] was the sin forbidden. And the end of it as was said, was that they should not break through 〈 in non-Latin alphabet 〉 , to see, to gaze say we, properly; to look with curiosity on the appearances of God's glory, for which cause he smote the men of Bethshemesh upon their looking into the Ark, 1 Sam. 6. God intending by this prohibition, to beget in the People an awe and reverence of his holy Majesty as the Great Law-giver, and by the terror thereof to bring them and their posterity into that bondage frame of Spirit, that servile awe that was to abide upon them, until such time as he came, who was to give liberty and boldness to his Church, by dispensing unto Believers the Spirit of Adoption, enabling them to cry Abba Father ; and to enter with boldness into the Holy Place, even to the Throne of Grace.

In case the punishment appointed were neglected by the people, God threatens to [§ 48] see the execution of it himself, v. 21. Lest they break through unto the Lord to gaze, and many of them perish. v. 24. And let not the Priests and the People break through to come up unto the Lord, lest he break forth upon them. For to make them watchful in their duty, he lets them know, that their miscarriage in this matter, devolving the punishment of the Transgressor by their neglect upon him, should be imputed by him unto the whole People, so that he would in such a cause break forth upon them with his judgments, and many of them should be consumed to the terror and warning of the remnant.

The Continuance of this prescription, was from the day before the appearance of the Glory of God on the Mount, until by the long sounding of the Trumpet they perceived the presence of God had left the place, v. 13. When the Trumpet soundeth long, they shall come up to the Mount, that is, they had liberty so to do.

Things thus prepared, the people were brought forth unto their station to attend [§ 49] unto the Law, v. 17. And Moses brought forth the people out of the Camp, for to meet with God, and they stood at the nether part of the Mount. This Station of the People in Mount Sinai, is amongst the Jews, the most celebrious thing that ever befell them. And many disputes they have about their order therein, some few things we may observe from it.

Moses brought forth the people 〈 in non-Latin alphabet 〉 in occursum ipsius Dei, to meet with God himself: 〈 in non-Latin alphabet 〉 , to meet, with or before the word of God, saith Onkelos, 〈 in non-Latin alphabet 〉 saith Ben Vzziel, the glorious presence of God, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . The essential Word of God, the brightness of his glory, the Son of God, the Head and Law-giver of the Church in all ages.

And they stood at the nether part of the Mount, v. 2. it is said, 〈 in non-Latin alphabet 〉 , [§ 50] And Israel encamped there before the Mount, in the singular number, that is, in such order, saith Jarchi, that they were all as one Man. And saith he, they were on the East side of the Mountain, where also they kept their station at the giving of the Law: for so he would have the word 〈 in non-Latin alphabet 〉 , to denote, though he give no instance to confirm his opinion. But Ibn Ezra expressly rejects this fancy, and that by a notable instance, where it is said, the People pitched their Tents before ( 〈 in non-Latin alphabet 〉 ) the Tabernacle of the Congregation round about. So that although they were round about the Tabernacle, they are said to be before it, because of the special regard which they had unto it. And at this Station in the Wilderness, command was given to set bounds to the Mount 〈 in non-Latin alphabet 〉 round about, v. 12. which there had been no need of, had not the People been gathered round about the Mountain.

Now they generally agree, that this was the order wherein they stood. First stood [§ 51] the Priests, mentioned expressly, v. 22. and said there to draw near unto the Lord; that is, nearer then the rest of the People, though they also are expressly forbidden to come so nigh as to touch the Mount, v. 24. These Priests were as yet the first born, before a commutation was made, and the Tribe of Levi accepted in their room. Next to the Priests stood the Princes or Heads of the Tribes, attended with the Elders and Officers of the People. The body of the People, or the Men of Israel as they speak, stood next to them; and behind them, the Women and Children. The remotest of all in this order being as they suppose the Proselytes that adhered unto them. Thus Ibn Ezra expressly, 〈 in non-Latin alphabet 〉 , First, Were the first born who drew nigh to God. 〈 in non-Latin alphabet 〉 ; and after them were the heads of the Tribes, that is the Princes. 〈 in non-Latin alphabet 〉 , after them the Elders. 〈 in non-Latin alphabet 〉 ; after them the Officers, 〈 in non-Latin alphabet 〉 , after them all the men of Israel, 〈 in non-Latin alphabet 〉 , after th • m the Children, that is, Males: 〈 in non-Latin alphabet 〉 , after them the Women, 〈 in non-Latin alphabet 〉 , after them the Proselytes or Strangers.

[§ 42] All things being thus disposed, in the morning of the third day the Appearance • of God's glorious presence began to be manifested, ver. 16. And it came to pass, on the third day in the morning, that there were thunders, and lightnings, and a thick cloud upon the Mount, and the voice of the Trumpet exceeding loud, so that all the People that was in the Camp trembled, v. 18. And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a Furnace, and the whole Mount quaked greatly. That all these things were the effects of the Ministry of Angels preparing the place of God's glorious presence, and attending upon him in their work, the Scripture elsewhere testifies, and we have before manifested, so that there is no need here farther to insist upon it.

[§ 43] Upon this preparation for the descent of the glory of God, upon the sight of his harbingers and evidence of his coming, Moses brought forth the people 〈 in non-Latin alphabet 〉 , to meet with God. He brought them out of the Camp which was at some farther distance, unto the bounds that by God's prescription he had set unto Mount Sinai. And Rashi on the place observes not unfitly, that this going of the people to meet with God, argues that the Glory of God came also to meet with them, as the Bride-groom goeth out to meet the Bride; for it was a marriage Covenant that God then took the people into, whence it is said, that God came from Sinai, namely to meet the people.

[§ 44] The utmost of the approach of the people was to the nether part of the Mount. The Targum of Jerusalem hath a foolish imagination from this expression, which they have also in the Talmud ; namely, that Mount Sinai was plucked up by the roots, and lifted up into the air, that the people stood under it, which Jarchi calls a Midrash, that is, though not in the signification of the word, yet in the usual application of it, an Allegorical Fable.

In this posture the People trembled, and were not able to keep their station, but removed from their place, Chap. 20.28. And the whole Mount quaked greatly, ver. 18. so terrible was the appearance of the Majesty of God in giving out his fiery Law.

In this general consternation of all, it is added, that Moses himself spake, v. 19. And God answered him by a voice. What he spake is not declared; nor was there any occasion for his speaking, nor can any account be given why he should speak to God, when God was solemnly preparing to speak to him and the people; nor is it said, that he spake to God, but only, that he spake. And it is signally added, that God answered him 〈 in non-Latin alphabet 〉 in, or by a voice. For my part, I doubt not but that in this general consternation that befell all the People, Moses himself being surprised with fear, spake the words recorded by our Apostle, Chap. 12.21. I exceedingly fear and quake ; which condition he was relieved from by the comforting voice of God, and so confirmed unto the remainder of his Ministry. These brief remarks being given upon the preparation for, and the manner of the giving of the Law, we shall summarily consider the general nature of the Law, and its Sanction, in our next Exercitation.

Exercitatio XX.

THe Law itself, and its Sanctions, are the next thing that our Apostle makes [§ 1] mention of in the Economy of the Judaical Church. By this Law, he especially understands the Law given on Mount Sinai, or partly there, partly from the Tabernacle, the Type of Christ, after it was erected. The Jews by the 〈 in non-Latin alphabet 〉 or Law, generally understand the whole five books of Moses, as they are also called in the New Testament, and all Precepts that they can gather out of them anywhere, they refer to the Law, wherein they are not to be contended withal.

This whole Law is generally distributed into three parts: First, the Moral ; Secondly, [§ 2] the Ceremonial ; Thirdly, the Judicial part of it. And indeed there is no Precept but may conveniently be referred unto one or other of these Heads, as they are usually explained. That which is commonly called the Moral Law, the Scripture terms 〈 in non-Latin alphabet 〉 Exod. 34.28. The words of the Covenant, the ten words ; from whence is the Greek 〈 in non-Latin alphabet 〉 , or the Law of ten words, or precepts: all which in their substance are moral, and universally obligatory to all the sons of men. That part of the Law which the Scripture calls 〈 in non-Latin alphabet 〉 Judgments, Exod. 21.1. determining of Rights between Man and Man, and of punishments upon transgressions, with especial reference unto the interest of the people in the Land of Canaan, is by us usually termed the Judicial Law. And the institutions of Ceremonial Worship are most commonly expressed by the name of 〈 in non-Latin alphabet 〉 , the whole system whereof is termed the Law Ceremonial.

The Jews either acknowledge not, or insist not much on this distinction, which [§ 3] is evidently founded in the things themselves, but casting all these parts of the Law together, contend, that there is amongst them 613 Precepts. For the numeral Letters of 〈 in non-Latin alphabet 〉 denote 611 of them; and the other two, which, as they say, are the two first of the Decalogue, were delivered by God himself to the people, and so come not within the compass of the word Torah in that place, whence they take this important consideration, namely, Deut. 33.4. Moses commanded us a Law, that is, of 611 Precepts; two being given by God himself, completes the number of 613. There is none who sees not the vanity and folly of these things, which yet is a part of their Oral Law, whereunto, as hath been shown, they ascribe more oftentimes, then to the written Word itself.

Of these 613 Precepts, 248 they say are Affirmative Precepts; because there are, as [§ 4] they affirm, which I leave to our Anatomists to judge of, so many distinct members or bones in the body of a man. And 365 Negative Precepts, because there are so many days in the year; man being bound to keep the Law with his whole body all the year long ; both which numbers make up 613. And lest this observation should not seem sufficiently strengthened by these arguments, they add that which they suppose conclusive, namely, that in the Decalogue there are 613 Letters, if you will but set aside the last two words, which in common civility cannot be well denied unto them.

[§ 5] These 613 Precepts, they divide or distinguish into twelve Families, according to the number of the Tribes of Israel ; that is, either general part into twelve. First, the Affirmative, and secondly, the Negative. And although their distribution be not satisfactory for many Reasons, and hath been also represented by others, yet for the advantage of the Reader, I shall here give a summary account of them.

[§ 6] The first Family which hath Relation to God in his Worship consists of twenty Precepts, which I shall briefly enumerate as those following, without any examination of their stating of them, and due fixing to their several stations. 1. Faith, and acknowledgment of God's divine Essence and Existence. Exod. 20.2. 2. Faith of the Unity of God, Deut. 6.4. chap. 32.39. 3. Love of God, Deut. 6.5. chap. 10.12. 4. Fear of God, Deut. 6.13. 5. Acknowledgment of God's Righteousness in Afflictions, Deut. 8.5. 6. Prayer unto God, Exod. 23.25. Deut. 11.13. 7. Adherence unto God, Deut. 10.20. 8. To swear by the name of God, Exod. 6.13. Deut. 10.20. 9. To walk in the ways of God, Deut. 28.9. 10. To sanctify the Name of God, Levite. 22.32. 11. Twice a day to repeat that Sanction, Hear, O Israel, Deut. 6.7. chap. 11.19. 12. That we learn and teach the Law, Deut. 5.1. chap. 11 8. 13. To wear Philacteries or Tephilin on the head, Deut. 6.8. 14. To wear them on the arm, in the same place. 15. To make Fringes, Numb. 15.38, 39, 40. 16. To put Writings of the Scripture on the posts of our doors, Deut. 6.9. 17. That the People be called together to hear the Law, at the end of the Feast of Tabernacles, Duet. 31.12. 18. That everyone write him a Copy of the Law, Deut. 31.19. 19. That the King moreover write out another for himself as King, Deut. 17.28. 20. That at our eating of meat we give thanks, or bless God, Deut. 8.10. This is the first Family, which though it sometimes fail in educing its precepts from the Word, yet good use may be made of the observation, in reducing these things to one certain head.

[§ 7] The second Family, of the first general Head of Affirmative precepts, contain those which concern the Sanctuary and Priesthood, being nineteen in number. 1. That a Sanctuary, Tabernacle, or Temple should be built, Exod. 25.8. 2. That being built, it should be reverenced, Levite. 19.30. 3. That the Priests and Levites always keep the Temple, and no others, Numb. 18.2. 4. That the work or ministry of the Temple be performed by the Levites, Numb. 18.23. 5. That the Priests wash their hands and feet before their ministry, Exod. 30.9. 6. That the Priests attend the Lamps of the Sanctuary, Exod. 27.21. 7. That the Priests bless the people, Numb. 6. • 3. 8. That every day the Shew-bread be renewed. 9. That Incense be offered twice a day on the golden Altar, Exod. 30.7, 8. 10. That the Fire on the Altar be kept always burning, Levite. 6.12, 13. 11. That the Ashes be removed from the Altar every day, Levite. 6.10. 12. That the Unclean be separated from the Camp and Temple, Numb. 5.2. Deut. 23.10. 13. That Aaron and his Posterity have the principal place and honor in Sacred things, Levite. 21.8. 14. That the Priests wear the Garments appointed to their special Ministry, Exod. 28.2. 15. That the Ark be carried on the shoulders of the Levites, Numb. 7.9. 16. That the Annointing Oil be made to anoint King and Priest, Exod. 30.25, 26, 27. 17. That the Families of the Priests minister in the Sanctuary by turns, but that all be present at the great Anniversary Feasts, Deut. 18.6. 18. That the Priests mourn and be defiled for their near Relations, Levite. 21.3. 19. That the High-priest marry a Virgin, Levite. 21.13.

This is the second Family, liable to the same mistakes in many things with the former, but yet containing a Collection of things suitable to each other, and belonging for the most part to the same general Head.

[§ 8] The third Family relates to Sacrifices, containing fifty seven Precepts. As, 1. That the 〈 in non-Latin alphabet 〉 Tamid, or continual Sacrifice, be offered every day, Exod. 29.38. Num • . 28.2, 3. 2. That the High-priest offer his Mincha or Corban every day, Levite. 6.20. 3. That every Sabbath day two Lambs of an year old, be offered as a Sacrifice morning and evening, Numb. 28.9. 4. That the Sacrifice of the new Moon be observed, Numb. 28.2. 5 That during the Feast of the Passover, the especial Sacrifices appointed be added to the continual Sacrifice, Levite. 23 6, 7. Numb. 28.19. 6. That at the Feast of Pentecost, the offering of new corn be observed, Numb. 29.1. 7. That it be accompanied with Alms. 8. Likewise that on the day of Expiation, Numb. 29.7. 9. And that on the Feast of Tabernacles for seven days, Levite. 23.34. 10. That on the eighth, or last day of the Feast, Numb. 29.35, 36. 11. That on the second day of the Feast of the Passover an Homer of meal be offered with a Lamb, Levite. 23. 12. That on the Feast of Pentecost, two new Loaves be offered, with its especial Sacrifice, Levite. 23.17. 13. That all things be done aright on the Feast of Expiation, Levite. 16. (These general things are evidently put in to fill up the number of Precepts that they had fixed on, there being no special Precept in them.) 14. That three times in the year an holy Feast be kept unto the Lord, Exod. 23.14. 15. That on these Feasts, all the Males appear before the Lord, Duet. 16.16. 16. That they should rejoice in all their Feasts, Deut. 16.14. 17. That the Paschal Lamb be slain, Exod. 12.6. 18. That his flesh be eaten roasted, Exod. 12.8. 19. That on the second month on the fourteenth day, another Passover be kept. 20. That the Lamb be then eaten with unleavened bread, and sour herbs, Numb. 19.10, 11. 21. That the sounding of Trumpets be used with the Sacrifice, in the day of the afflicting their souls, Numb. 10.9, 10. 22. That the Creatures to be sacrificed should be eight days old and upwards, Levite. 22.27. 23. That every creature to be sacrificed, be perfect, Levite. 22.18. 24. That Salt be used in all Sacrifices, Levite. 2.13. 25. That Whole burnt offerings be ordered according to the Law, Levite. 1.3. 26. That so also be the Sin-offering, Levite. 6.18. 27. And likewise the Trespass-offering, Levite. 7.1. 28. And the Peace-offering, Levite. 7.2. 29. And the Meat-offering, Levite. 11.1. 30. That if the whole Congregation offend, a Sacrifice be offered for it, Levite. 4.13. 31. If a private man sin by ignorance, he must offer his sin-offering, Levite. 4.27. 32. That a sacrifice be offered for an uncertain crime, Levite. 5.17, 18. 33. That a Sacrifice be offered for sin certain and known, Levite. 6.2. chap. 5.16. 34. That everyone's sacrifice be according to his substance or wealth, Levite. 5.7. 35. That whosoever sinned, together with his sacrifice he make Confession of his sin, Numb. 5.6, 7. 36. That involuntary pollution be cleansed by Sacrifice, Levite. 15.13. 37. That women do so likewise in the case mentioned, Levite. 15.28. 38. That the Leper, being cleansed, do offer sacrifice, Levite. 14.10. 39. That a Woman, after child-birth offer sacrifice, Levite. 12.6, 7, 8. 40. That the tenth of every clean beast be separated unto the Lord, Levite. 27.32. 41. That every first-born Male be sanctified and offered unto the Lord, Exod. 13.2 Deut. 15.19. 42. That every first-born of man be redeemed with a certain price, Numb. 18.15. 43. That the first-born of an Ass be redeemed with a Lamb, Exod. 13.14. 44. That if it be not redeemed, its neck be broken, Exod. 13.14. 45. That any sacred beast, that is firstling or tenth, wherein is a blemish, be redeemed, Deut. 12.15. 46. That which is changed, and that which it is changed for, are to be both the Lord's, Levite. 27.10. 47. That all offerings, both necessary on legal prescription, and free-will-offerings, be brought unto Jerusalem on the next Feast, Deut. 12.5, 6. 48. That all sacrifices be offered at the Sanctuary, Deut. 12.14. 49. That sacrifices vowed out of the holy Land, be offered at Jerusalem, Deut. 12.27. 50. That Aaron and his sons eat the remainder of the meat-offerings, Levite. 6.16. 51. That the Males of the house of the Priests, eat the flesh of the Sin and Trespass-offering, Exod. 29.33. 52. That holy flesh which hath touched any unclean thing, be burned in the fire, Levite. 7.19. 53. That the flesh of the sacrifices that remain above the third day, be consumed with fire, Levite. 7.17. 54. That a Nazarite suffer his hair to grow, Numb. 6.5. 55. That he shave his hair after his vow is accomplished, ver. 9. 56. That every man perform his vows to God, Deut. 23.23. Num. 30.2. 57. That judgment be made of the Obligation of vows according to the Law, Numb. 30.3, 4, 5.

The fourth Family of Affirmative Commands, respects Cleanness and Uncleanness, [§ 9] whereof they reckon up eighteen Precepts ; as, 1. He that touches that which dies of itself is unclean, Levite. 11.39. 2. Eight kind of creeping things are unclean; Levite. 11.29. 3. Sundry things that may be eaten, are yet capable of uncleanness, Levite. 11.34. 4. A woman in her natural disease is unclean. Levite. 15.19. 5. And she that is delivered of a child, Levite. 13.2. 6. The Leper is unclean, and defileth other things, Levite. 13.2. 7. A cloth infected with Leprosy is unclean, Levite. 13.47. 8. And an house likewise, Levite. 14.35. 9. He that hath an issue is unclean, Levite. 15.2. 10. And to the same purpose, Levite. 15.16. 11. And in a woman, v. 25. 12. A dead body is unclean, and defileth, Numb. 19.14. 13. All cleansing must be accompanied with bathing or washing, Levite. 15.16. 14. The cleansing of the Leper must be with Cedar, Hyssop, scarlet Wool, and the other Ceremonies, Levite. 14.2. 15. The Leper must shave all the hair off his head on the seventh day, Levite. 13.45. 16. The Leper must not go abroad but with the signs of his Leprosy, Levite. 13.45. 17. That the red Heifer be burned according to order, Numb. 19.2. 18. That the water of the ashes of a red Heifer be sprinkled in Purification, Numb. 19.19.

The fifth Family of this sort of commands, concerns Alms and Tithes, consisting [§ 10] of thirty two Precepts. 1. That Alms be given to the poor, Deut. 15.8. 2. That he who promiseth the price of Redemption for the first-born, pay it assuredly, Lev. 27.2. 3. That he who is to pay the Redemption price of an unclean first-ling, pay it accordingly, Lev. 27.11. 4. That the price of a devoted house be so paid, according to the judgment ot the Priest, Lev. 27.14. 5. The same of a Field, Lev. 27.16. 6. That he who deceiveth by ignorance, add a fifth part unto the price of the thing its self, Lev. 15.16. 7. That the fruits of the fourth year be dedicated to God, Lev. 19.24. 8. That the corners of the Fields be left unto the poor to cut and gather, Lev. 19.9. 9. That ears of Corn be left for the poor in Harvest, Lev. 19.9. 10. That a sheaf of corn forgotten, be left for the poor, not sought for again, Deut. 24.19. 11. That the gleanings of the Vine branches, be left to the poor, Lev. 19.10. 12. And the Grapes that fall to the ground, v. 20. 13. That all first fruits of the Earth, be brought to the Sanctuary or Temple, Exod. 23.19. 14. That the Words appointed, Deut. 26.5, 6, 7. be repeated over the first fruits. 15. That the Heave-Offering, or Terumah for the Priest be observed, Deut. 18.4. 16. That the Tythes be separated for the use of the Levites. 17. That a Second Tythe be taken by the owners, to spend at the Tabernacle, or at Jerusalem, Deut. 14.22. 18. That out of the tenth of the Levites, a tenth be taken for the Priests. 19. That on the third and sixth year, in the room of this second tenth, a tenth be given to the poor, Deut. 14.28, 29. 20. That Confession be made over the Tythes, Deut. 26.13. 21. That a Cake of the Dough be separated unto the Priests, Numb. 15.20. 22. That the whole increase of the Land every seventh year be common to all, Exod. 23.10, 11. 23. That the seventh year be a year of rest unto the whole Land, Exod. 24.21. Lev. 25.2. 24. That the year of the Jubilee be reckoned by the years of rest, or weeks of years, Lev. 25.8, 9, 10. 25. That the year of Jubilee be separated or sanctified, v. 8, 9, 10. 26. That on the tenth day of the Moneth Tisri the Trumpet sound for the beginning of the Jubilee, Lev. 25.10. 27. That a Redemption, or restitution of the Land be granted in the year of Jubilee, Lev. 25.24. 28. He that sells an House in a walled Town, may redeem it within an year, Lev. 25.29. 29. That debts be remitted on the seventh year, Deut. 15.2. 30. That in all Offerings and Sacrifices for sin, the Priest have the right shoulder, the breast, and the cheek for his portion; Deut. 18.3. 31. That the first fleece of Sheep being shorn be given to the Priests, Deut. 18.4. 32. That right Judgment be made of things devoted, as to the part of God, and that of the Priests.

[§ 11] The Sixth Family contains seven Precepts about things to be eaten, 1. That all Creatures to be eaten, Beasts and Birds have their heads taken off, Deut. 12.2. 2. That the blood of Beasts and Birds killed to be eaten, be covered with earth or dust, Lev. 17.23. 3. That the Mother be left free from the Nest, when the young ones are taken, Deut. 22.6. 4. That the signs of clean and unclean Beasts be diligently observed, Lev. 2.25. 5. That signs to the same purpose be observed in some Birds, Deut. 14.11. 6. And the same concerning Locusts that may be eaten, Lev. 11.21. 7. That the signs in Fishes be observed, Lev. 11.9.

[§ 12] The Seventh Family of Affirmative precepts, respects the Passover, and other Feasts as to the time of their observation, having twenty commands appertaining unto it. 1. That the Course of the Sun and Moon, be exactly observed for the right constitution of the Anniversary Feasts, Deut. 4.6. 2. That the beginning of the months be appointed by the House of Judgment, Exod. 12.2. 3. That we rest on the Sabbath, Exod. 23.12. 4. That the Sabbath be sanctified, Exod. 20.8. 5. That all Leaven be thrust out of doors on the Feast of the Passover, Exod. 12.15. 6. That on the night of the Passover, the first discourse be about the deliverance out of Egypt, Exod. 13.8. 7. That unleavened bread be eaten on that night, Exod. 12.18. 8. That the first day of the Feast of the Passover be a day of rest. 9. Likewise the seventh day also, Exod. 12.16. Lev. 23.7. 10. That forty nine days be reckoned to the Feast of Weeks, Lev. 23.15. 11. That on the fiftieth day rest be declared, Lev. 23.21. 12. That on the first day of the seventh month, there be rest from all works, Lev. 23.24. 13. That the Trumpet sound on that day, Numb. 29.1. 14. That everyone afflict his own soul on the tenth day of September, Lev. 23.27, 28, 29. 15. That there be a rest and ceasing from all works on the day of Expiation, Lev. 23.32. 16. That there be a rest from labor on the first day of the Feast of Tabernacles, Lev. 23.35. 17. Likewise on the eighth day; v. 36. 18. That the people dwell in Booths seven days, Lev. 23.43. 19. That on the first day of the Feast of Tabernacles, branches of Palms be carried, Lev. 23.40. 20. That every Israelite that is a Male, offer every year half a shekel to the Lord, Exod. 30.13.

The Eighth Family, concerns Rule and Judgment, made up of thirteen Precepts. [§ 13] 1. That obedience be yielded to every Prophet speaking in the name of God, Deut. 18.15. 2. That the people choose a King, Deut. 17.15. 3. That Judges and Rulers be appointed in every City of the people, Deut. 16.18. 4. That the Laws and Decrees of the great Council be observed, and obeyed, Deut. 17.10. 5. That in doubtful Cases the major part of suffrages is to determine, Exod. 23.1. 6. That all men be judged equally without respect, Lev. 19.15. 7. That everyone who can testify the Truth in any cause, he is of his own accord to repair to the Judges so to do, Lev. 5.1. 8. That Witnesses be examined strictly and their testimony duly weighed, Deut. 13.14. 9. That false Witnesses have that done to them, which they would have done unto others, or brought upon them, Deut. 19.19. 10. That a Calf be slain where a dead Body is found, the Murderer not known, Deut. 21.1. 11. That six Cities of refuge for the Man-slayer be appointed, and the ways to them be prepared, Deut. 19.2. 12. That the Levites have Cities and Suburbs granted them, Numb. 35.2. 13. That the tops of the Houses have a battlement about them, Deut. 22.8.

The Ninth Family of Affirmative Precepts, respects truth and Doctrines, comprehending [§ 14] twenty five Commands. 1. That the Idolatry of the Gentiles be extirpated out of the Land, Deut. 12.2. 2. That the City and Citizens which fall to Idolatry, be utterly destroyed, Deut. 13.16. 3. That the seven Nations of Canaan be blotted out, Deut. 20.16. 4. That the Israelites remember what Amalek, did unto them, Deut. 25.15, 16. 5. That the memory of Amalek be blotted out from under Heaven, Exod. 17.14. 6. That War be undertaken and managed according to the Law, Deut. 20.1. 7. That a Priest be anointed to go forth to the War, Deut. 20.2. 8. That everyone carry a Paddle with his arms, Deut. 23.13. 9. That a place be assigned for covering of ejections of nature, v. 12. 10. That what is stolen be restored, Lev. 6.4. 11. That an Hebrew servant be well rewarded at the end of his service, Deut. 15.14. 12. That we lend freely to the poor and needy, Exod. 22.25. 13. That the pledge be restored unto the owner, Deut. 24.13. 14. That the Labourer be paid his hire, or wages the same day, Deut. 24.15. 15. That the hire-ling working in the Field, or Vine-yard may eat of the fruits to his satisfaction, Deut. 23.24, 25. 16. That we help the Beast of our Neighbor fallen under his burden, Exod. 23.5. 17. That we help our neighbor in leading his Beast by the way, Deut. 22.4. 18. That what is lost by one, and found by another, be restored to the owner, Deut. 22.1. 19. That we rebuke our neighbor when he sinneth, or offendeth, Lev. 19.17. 20. That we love our neighbor, Lev. 19.18. 21. That we love a Stranger, Lev. 10.19. 22. That weights and measures, and scales be exact, Lev. 19.36. 23. That Wise Men, or Men skillful in the Law be honored, or had in reputation, Lev. 19.32. 24. That Father and Mother be honored, Exod. 20.12. 25. That they be feared, Lev. 19.3.

The Tenth Family concerns Women and Matrimony, in twelve Precepts. 1. That [§ 15] marriage be entered into by all, Gen. 1.28. 2. That a Contract, or betroathing precede marriage, Deut. 24.1. 3. That the new married Man rejoice with his Wife the first year, Deut. 24.5. 4. That the Male Children of Israel be circumcised, Gen. 17.10. Lev. 12.5. 5. That the Widow of a Man dying without Children, marry unto her Husbands Brother, Deut. 25.5. 6. That he who refuseth so to take the Widow of one dying without Children, being next of kin, have his shoe pulled off, and be spit upon, Deut. 25.7. 7. That he who hath violated the Chastity of a Virgin by force, be compelled to marry her, Deut. 22.29. 8. That He who hath defamed his Wife without cause, keep her without hope of divorce, Deut. 22.19. 9. That he who seduceth a Virgin to Fornication, pay fifty shekels, Exod. 22.16. 10. That a fair Woman taken in War be dealt withal according to the Law, Deut. 21.11. 11. That divorces be made by a Writing, or Bill of divorcement, Deut. 24.1. 12. That a Woman suspected of adultery be dealt withal according to the Law, Numb. 5.30.

The Eleventh Family concerneth criminal Judgments and Punishments, and hath [§ 16] eight Precepts belonging unto it. 1. That criminal persons not guilty of sins deserving capital punishments be beaten with stripes, Deut. 24.3. 2. That he who slew a man at unawares be banished from conversing among the people, Numb. 35.25. 3. That those guilty of it, be hanged, or strangled, Lev. 20.10. 4. That others as is appointed, be slain by the Sword, Exod. 20.21. 5. Others to be burned, 20.14. 6. That those who deserve it by the Law, be stoned with stones. 7. That those appointed thereunto be hanged up after death, Deut. 21 22. 8. That all who suffer death, be buried the same day, Deut. 21.23.

[§ 17] The Twelfth and last Family of this sort of Precepts which is about Judgments in Civil Causes contains seventeen Precepts. 1. That the Hebrew servant be dealt withal according to the Law, Exod. 21.2. 2. That an Hebrew Maid Servànt be married to her Master, or his Son, if humbled by either of them, Exod. 21.8. 3. That an Hebrew Maid Servant may be redeemed, Exod. 21.8. 4. That only Canaanites, or Heathens, may be made perpetual Servants, or brought into bondage forever, Lev. 25.46. 5. That he who procures the hurt of any one, do repair it by a pecuniary mulct. 6. That hurt done by a Beast be repaired, Exod. 21.28, 29. 7. That loss or hurt from the not covering or safeguarding of a pit, be repaired, Exod. 21.23. 8. That theft be judged according to the Law, Exod. 22.1. 9. That the damage done by one Mans Beasts in other Men's Fields, be repaired, Exod. 22.5. 10. That damage by sire voluntarily be repaired, Exod. 22.5. 11. That judgment be made of anything deposited or trusted, without reward, according to the Law, Exod. 22.6. 12. That what is lent or hired for gain, if lost, be judged according unto the Law, Exod. 22.10. 13. Also what is borrowed for use, v. 14. 14. That things concerning buying and selling be judged according to the Law, Lev. 25.14. 15. That the cause of the Plaintiff and Defendant be judged according to the Law, Exod. 22.9. 16. That a Man pursued by his Enemy to death, may be delivered with the death of his pursuer, Deut. 25.12. 17. That the rights of Inheritances be determined according to the Law, Numb. 27, 8, 9, 10, 11.

[§ 18] These are the Precepts which they gather out of the Law, as Affirmatively expressed. That some of them are by no means rightly educed from those Texts which they draw them from, will appear at first view unto him that shall examine them. It is also justly questionable, whether sundry of them be indeed Precepts of God or no, especially as by them explained. But that this is the just number of the Affirmative Precepts of the Law, that there are no more of that kind, and that these are all so many distinct precepts, is vain to imagine. Only whereas in general, the most of the particular commands that belong unto the same things, are gathered by them into certain heads, wherein they are summarily represented, I thought not unmeet to give them here in their order.

[§ 19] The Negative Precepts also are by them in like manner cast into twelve distinct Families, which with the same brevity we shall pass through.

[§ 20] The First Family of these Precepts relates unto False Worship, concerning which they gather up forty seven Prohibitions. 1. That we have no other God but Jehovah, Exod. 20.3. 2. That we make no Images for ourselves, nor have others make them for us, Exod. 20.4. 3. That we make no Images for others, or for their use, Lev. 19.4. 4. That we make no Images for Ornament, Exod. 20.23. 5. That we bow not down to any Idols. 6. Nor serve them, Exod. 20.5. 7. That none offer his Son or Daughter to Molock in the fire, Lev. 18.2. 8. That none have a familiar spirit or Ob. 9. That none have a familiar spirit, or Jideoni, Lev. 19.31. 10. That none consult with Ob. 11. That none ask counsel of Jideoni, Deut. 18.11. 12. That we look not towards Idols, Lev. 19.4. 13. That we set not up a Statua, or Image anywhere, Deut. 16.22. 14. That no painted or carved Stone be set to be bowed unto, Lev. 26.1. 15. That no Tree be planted in the Sanctuary, Deut. 16.21. 16. That we swear not by false God's, Exod. 33.13. 17. That none lead the Jews to Idolatry. 18. That none stir up any single Jew to Idolatry, Deut. 13.6. 19. That we love not a Seducer. 20. That we hate him. 21. That we aid him not in danger of death. 22. That he whom he would seduce, intercede not for him. 23. That he conceal nothing which may tend to his condemnation, Deut. 13.8. 24. That we covet not, or turn to our use, any things, wherewith Idols have been adorned, Deut. 27.25. 25. That we make no profit of anything that belongs to false worship, Deut. 7.26. 26. That no City seduced to Idolatry and destroyed, be ever built again, Deut. 13.26. 27. That nothing of its spoils be turned to private use, v. 17. 28. That none prophesy falsely, Deut. 18.20. 29. That we fear not to slay a false Prophet, v. 22. 30. That none prophesy in the name of false God's, Deut. 18.20, 31. That none so prophesying, be attended unto, Deut. 13.2. 32. That we walk not in the ways and customs of the Heathens, Lev. 20.23. 33. That none use Divination, Deut. 18.20. 34. Nor Sorcery, v. 10. 35. That no Southsaying be used, Lev. 19.26. 36. That no divination by times, or hours, be used, Levite. 19.26. 37. That there be no enchantments or conjuring, Deut. 18.1. 38. That none ask counsel of the dead, Deut. 18.11. 39. That a woman wear not the apparel of a man. 40. That a man wear not the apparel of a woman, Deut. 22.5. 41. That no cutting or incision be made in the body, Levite. 19.28. 42. That clothes made of linen and woolen be not made or worn, Deut. 22.11. 43. That the corners of the head be not rounded. 44. That the corners of the beard be not marred. Levite. 19.27. 45. That none tear their flesh with their nails. Or, 46. Pull off their hair for the dead, Deut. 14.1. 47. That we walk not after the thoughts of our hearts, or sight of our eyes, Numb. 15.39.

It is evident that in this Family, many Precepts are distinguished, and the number [§ 21] multiplied thereby. In particular, the second command is divided into two, or three, which God makes to be but one; and general rules are made particular prohibitions, all to fill up the number which they had designed. However, most things, as we observed before, belonging to this general head, are brought into this collection.

The second Family concerns separation from the Heathen, in thirteen Prohibitions. [§ 22] 1. That no Covenant be made with any of the seven Nations of Canaan, Exod. 23.32. 2. That none of them be suffered to live, Deut. 20.16. 3. That we pity not those Idolaters, Deut. 7.2. 4. That we suffer them not to inhabit in the Land, Exod. 23.33. 5. That no marriages be made with the Heathen, Deut. 7.3. 6. That no Ammonite or Moabite marry a Jewess, woman, Deut. 23.3. 7. That no peace be offered to the Ammonites or Moabites as to other Nations, Deut. 23.6. 8. That they separate not from the Edomites beyond the third generation. 9. Nor from the Egyptians, Deut. 23.7, 8. 10. That they never return to dwell in Egypt, Deut. 17.16. 11. That they destroy not fruit-trees, Deut. 20 19. 12. That Soldiers in war be not fearful, Deut. 20.3. 13. That they forget not the wickedness of Amalek, Deut. 25.20.

The third Family of this sort of Precepts, concerns the due regard that is to be had [§ 23] to things S • creed, in twenty nine Precepts. 1. That none blaspheme, Exod. 22.27. 2. That none swear falsely, Levite. 19.12. 3. That none swear in vain, Exod. 20.7. 4. That the name of God be not profaned, Levite. 22.32. 5. That God be not contemned, Deut. 6.16. 6. That holy places be not destroyed, Deut. 3.4. 7. That he who is hanged on the tree, abide not all night thereon, Deut. 21.23. 8. That the watch about the Sanctuary fail not. Numb. 18.5. 9. That the Priests go not at all hours into the Sanctuary, Levite. 16.2. 10. That none defiled come to the Altar, Levite. 21.23. 11. That none defiled serve in the Sanctuary, ver. 17. 12. That none polluted by accident draw nigh to the holy service, ver. 21. 13. That the Levites invade not the Priests office, nor the Priests do the work of the Levites, Numb. 18.3. 14. That none who have drank wine enter the Sanctuary, Levite. 10.9. 15. That no stranger serve in the Sanctuary, Numb. 18.4. 16. That no Priest that is unclean draw nigh to it. 17. Nor on that day wherein he washeth from his uncleanness, until it be evening, Levite. 22.23. 18. That no unclean person enter into any part of the Temple, Numb. 5.3. 19. Nor into the camp or tents of the Levites, Deut. 23.10. 20. That the Altar be not built of hewn stones, Exod. 20.25. 21. That they go not up by steps to the Altar, Exod. 20.26. 22. That no Sacrifices be offered on the golden Altar, Exod. 30.9. 23. That no Oil or Ointment be made like that of the Tabernacle. 24. That no stranger be anointed with it, Exod. 30.31, 32, 33. 25. That no incense or perfume like that prescribed in the Law, be made, Exod. 30.37. 26. That the fire on the Altar go not out, Levite. 6.12. 27. That the bars or staves be not pulled out of the sides of the Ark, Exod. 25.14. 28. That the breast-plate in the Priests garment be not loosed from the Ephod, Exod. 28.28. 29. That the robe of the Ephod be not torn nor rent, Exod. 28.32.

The fourth Family is comprehensive of the prohibitions given about Sacrifices, and [§ 24] Priests, being in number eighty two. 1. That no Sacrifice be used but at the Temple, Deut. 12.13, 14. 2. That no sacred beast be killed but at the Temple, Levite. 17.3, 4. 3. That no blemished thing be brought to the Altar, Levite. 22.20. 4. That no blemished thing be offered in sacrifice, ver. 21.22. 5. That the blood of a blemished beast be never laid on the Altar, ver. 24. 6. Nor the fat of it, ver. 22. 7. That no beast with an accidental blemish be offered, Deut. 17.1. 8. That no blemished beast received of a Heathen or Gentile be offered, Levite. 22.25. 9. That no blemish be in any dedicated beast, or firstling, Levite. 22.21. 10. That no offering be of leaven or honey, Levite. 2.11. 11. That no sacrifice be without salt, Levite. 2.13. 12. That the price of a dog, or an Whore, be not offered to God, Deut. 23.18. 13. That a beast and its young be not killed or sacrificed the same day, Levite. 22.28. 14. That no Oil be put to the offering of him that offers the sin-offering. 15. Nor Frankincense, Levite. 5.11. 16. That Oil be not put to the gift of a woman suspected to have gone astray. 17. Nor Frankincense, Numb. 5.15. 18. That no devoted beast be changed, Levite. 27.32, 33. 19. That one sacrifice be not changed into another, or for another, ver. 28. 20. That the firstling of a clean beast be redeemed, Numb. 18.17. 21. That the tenths of beasts be not sold, Levite. 22.23. 22. That a devoted field be not sold, 23. Nor redeemed, Lev. 27.28. 24. That the head of the Bird to be offered on the day of expiation, be not separated from the body, Levite. 5.8. 25. That sacred beasts be not used to labor. 26. Nor be shorn, Deut. 15.19. 27. That the Paschal Lamb be not slain whilst any leaven remains, Exod. 23.18. 28. That nothing be left of the Paschal Lamb, Exod. 12.10. 29. That nothing be left of the Paschal Lamb to be offered on the second month, Exod. 12.46. 30. That no bone of the Paschal Lamb be broken, Exod. 12.46. 31. That its flesh be not eaten raw or boiled, Exod. 12.9. 32. That nothing of its flesh be carried out of the company▪ by whom it is to be eaten, Exod. 12.46. 33. That no stranger or hireling eat of it, Exod. 12.45. 34. That no uncircumcised person eat of it, ver. 49. 35. That no Israelite that hath been changed, do eat of it, Exod. 12.43. 36. That the fat of it abide not one night, Exod. 23.18. 37. That the flesh of the Peace-offerings be not kept until the morning, Levite. 7.15. 38. That nothing remain of sacrifices to the third day, Levite. 7.16, 17. 39. That the Priests portion of the sacrifices or meat-offerings be not baked with leaven, Levite. 6.17. 40. That no unclean person eat that which is holy, Levite. 7.20. 41. That the holy things once defiled, be not eaten, Levite. 7.19. 42. That what remains of that sacrifices above the time appointed be not eaten, Levite. 19.18. 43. That nothing be eaten which is an abomination, Levite. 7.18. 44. That no stranger eat of holy flesh. 45. Nor the hired servant of the Priest, Levite. 22.10. 46. Nor he that is uncircumcised. 47. Nor the Priest when he is defiled, Levite. 22.4. 48. Nor the daughter of the Priest which is married to a stranger, Levite. 22.12. 49. That the offerings of the Priest be not eaten, Levite. 6.22. 50. That the inwards of the sin-offering be not eaten, Levite. 6.30. 51. That beasts made holy, that are any ways corrupted, be not eaten, Deut. 14.3. 52. That the second tenths of fruits be not eaten out of Jerusalem. 53. That the tenth of the Wine be not drank. 54. That the tenth of the Oil be not eaten elsewhere, Deut. 12.17. 55. That the Priests eat not the firstlings out of Jerusalem, ch. 7.17. 56. That they eat not the sin-offering out of the holy place, ver. 17. 57. That none of the flesh of the burnt-offering be eaten, ver. 17. 58. That the flesh of the free-will-offering be not eaten, before the blood of the sacrifice be poured upon the Altar. 59. That the Priests eat not the first-fruits before he have laid it up in the Temple. 60. That no stranger eat that which is most holy, Exod. 29.33. 61. That the second ten • hs be not eaten in mourning. 62. Nor in uncleanness. 63. That the money it is sold for be not laid out in anything, but what is to be eaten or drunken, Deut. 26.14 64. That no meat be eaten before the things to be separated from it be taken away, Levite. 22.25. 65. That the order of tenths, and first-fruits or heave-offerings, be not perverted, Exod. 22.29. 66. That vows be not deferred, Deut. 23.22. 67. That none go up to the Passover without a sacrifice, Exod. 23.15. 68. That none break his vows Numb. 30.3. 69. That the High-priest marry not an Whore. 70. Nor one any way corrupted. 71. Nor one divorced. 72. Nor a widow, Levite. 21.7. 73. Nor defile himself with a widow, Levite. 21.14, 15. 74. That the Priests enter not the Sanctuary with long hair. 75. Nor with torn garments, Levite. 10.6. chap. 21.10. 76. That the Priests go not forth of the Temple at the time of divine worship, Levite. 10.7. 77. That no inferior Priest defile himself for the death of strangers, Levite. 21.1. 78. That the High-priest defile not himself, no not for his Parents, ver. 11. 79. That he go not in where is any dead, ver. 11. 80. That the Tribe of Levi have no lot in the land. 81. That they have no lot in the spoils of war, Deut. 18.2.

[§ 25] The fifth Family of Negative Precepts compriseth thirty eight prohibitions about meats, or what may be eaten. 1. That no unclean beasts be eaten, Levite. 11.4. 2. That no unclean fish be eaten, ver. 11. 3. That no unclean bird or foul be eaten, ver. 13. 4. That no creeping thing that also flieth be eaten, ver. 41. 5. That no creeping things of the earth be eaten, ver. 41. 6. That no creeping thing of the waters be eaten, ver. 41. 7. That no worms of the earth be eaten, ver. 44. 8. Nor the worms of fruit, ver. 42. 9. That what dieth of itself be not eaten, Deut. 14.21. 10. Nor that which is torn, Exod. 22.31. 11. No blood be eaten, Levite. 7.26. 12. That the fat be not eaten, ver. 23. 13. That no member taken from a living creature be eaten, Deut. 12.23. 14. That the sinew which shrank be not eaten, Gen. 32.32. 15. That flesh be not boiled in the Milk of the Beast, whose it is. 16. That the flesh be not eaten with milk, Exod. 23.19. 17. That the flesh of an Ox stoned for pushing or goring, be not eaten, Exod. 21.28. 18. That new bread be not eaten until after the offering of the Homer. 19. That parched corn. 20. That green ears be not eaten until an Offering be first given, Lev. 23.14. 21. That the fruit of a young Tree be not eaten until it hath born three years, Lev. 19.23. 22. That a mixture of fruits from the Vineyard be not eaten, Deut. 22.10. 23. The Wine of Drink-Offerings offered to Idols be not drank, Deut. 32.38. 24. That none eat as a Glutton, Lev. 19.26. 25. That none eat on the day of Expiation, Lev. 23.27.28. 26. That no leaven, be eaten on the Passover, Exod. 12.15. 27. Nor anything mixed with leaven, v. 20. 28. That no leaven be eaten on the even of the Passover, Deut. 16.3. 29. That no leaven be found in our houses after that time, Exod. 12.19. 30. That no leaven be found in any place under our power, Exod. 13.7. 31. That the Nizarite drink no Wine, not anything that comes of it. 32. That he eat no green Grapes. 33. Nor pressed Grapes. 34. Nor the kernels of the Grapes. 35. Nor the husks of them, Numb. 6.2, 3, 4. 36. That he shave not his head: 37. That he defile not himself for the dead. 38. That he enter not an house where any is dead, v. 5, 6, 7.

The Sixth Family compriseth eighteen Prohibitions, about Fields and Harvest. [§ 26] 1. That the whole Field be not mowed or reaped. 2. That the ears which fall in reaping be not gathered up. 3. That the Grapes left by Vine Gatherers be not sought after. 4. That the unripe Grapes be not gathered, Lev. 19.9, 10. 5. That men return not for a sheaf forgotten, Deut. 24.9. 6. That mixed seeds be not found in the same Field, Lev. 19.19. 7. That Plants of several kinds be not set in the same Vineyard, Deut. 22.10. 8. That there be no mixture of Beasts of several sorts, Lev. 19.19. 9. That we plough not with an Ox and an Ass, Deut. 22.11. 10. That the mouth of a Beast laboring in that which may be eaten, be not muzzled, Deut. 25.4. 11. That in the seventh year, the Land be not ploughed. 12. Nor the Trees dressed. 13. Nor things moved, that grow on their own ground. 14. Nor the fruits gathered as in other years, Lev. 25.4. 15. That the Earth be no tilled in the year of Jubilee. 16. Nor things cut down growing on their own Field. 17. Nor the fruits of that year be gathered, Lev. 25.11. 18. That no field in the Holy Land be sold forever.

The Seventh Family, they call the House of Doctrines, under which head they refer [§ 27] things of sundry kinds which they know not well how to reduce unto one general sort, or head of one Name, and it is branched into forty five Prohibitions. 1. That the Levites be not forsaken, Deut. 12.19. 2. That the Fields of Suburbs of the Levites be not changed. Lev. 25.34. 3. That no Debt be claimed after the year of release, Deut. 15.2. 4. That we forget not to give to the poor, what he wants, Deut. 15.7, 8. 5. That we omit not to lend to the poor, because the year of release draws nigh, v. 9.10. 6. That a Jew Servant be not set at liberty empty, ver. 13. 7. That Debt be not exacted of the poor, Exod. 22.25. 8. That no money be lent unto an Israelite on usury, Lev. 25.37. 9. That what is lent be not received again with usury, Deut. 13.19. 10. That we be not Arbitrators between Lenders and Borrowers on usury, Exod. 22.25. 12. That a pledge be not taken of a Borrower with rigor or violence, Deut. 24.10.11. 13. That the pledge of a poor Man that wants it, be not detained, v. 12. 14. That a pledge be not taken of a Widows garments, v. 17. 15. That things necessary to sustain human life, be not taken to pledge, v. 6. 16. That none steal, Exod. 20.13. 17. Nor take the goods of any by Robbery, Lev. 19.11. 18. That we oppress not our Neighbor. 19. Or take his goods by violence, v. 13. 20. That no Man deny his Neighbors goods that are with him. 21. That none swear falsely concerning anything deposited, with him, Lev. 19.13. 22. That we straiten not the bounds of our Neighbor, Deut. 19.14. 23. That none deceive his neighbor in buying and selling, Lev. 25.14. 25. That we deceive him not in words, 7.17. 26. That no stranger be deceived in words. 27. Nor in buying or selling, Exod. 22.21. 28. That the Widow and Orphan be not oppressed, v. 22, 23, 24. 29. That a Servant flying from his Master, unto the Holy Land, be not given up to him. 30. That he be not defrauded in anything, Deut. 23.15. 31. That an Hebrew Servant be not used as a Bond-man. 32. That he be not sold for a slave. 33. That service be not exacted of him with bitterness. 34. That no Heathen be suffered to treat him hardly, Lev. 25.39.42, 43, 46, 47. 35. That a Jewish Maid-servant be not fold to another. 36. That the three things required in the Law be not denied to such a Servant, Exod. 21.7, 8, 9, 10, 11. 37. That a fair Woman taken in War be not sold. 38. That she be not used as a Bond-woman, Deut. 21.24. 39. That we covet not, Exod. 20.17. 40. That nothing of other men's be desired, Deut. 5.21. 41. That the hire-ling eat not whilst he is in the field. 42. That he take no more out of the field, then what he can eat, Deut. 23.24. 43. That what is lost, be not hidden, Deut. 22.1, 2, 3. 44. That we leave not a Beast under his burden, v. 4. 45. That there be no deceit in weights and measures, Lev. 19.35. 46. That we keep no false weights or measures in our Houses, Deut. 25.13, 14.

[§ 28] The Eighth Family relates unto Justice and Judgment in forty six Prohibitions. 1. That Justice be not violated, Lev. 19.15. 2. That gifts be not received in Judgment, Exod. 23.8. 3. That none be respected in Judgment, Lev. 19.15. 4. That none fear a wicked man in Judgment, Deut. 1.17. 5. That we pity not a poor man in Judgment, Exod. 23.3. 6. That we have no pity for a Man-slayer, or other criminal person, Deut. 19.13. 7. That the Judgment of the poor be not perverted, Exod. 23.6. 8. Nor of the stranger, Widow, or Orphan, Deut. 24.17. 9. That one party be not heard in the absence of another, Exod. 23.1. 10. That we decline not after many in the Judgment of Law. 11. Nor shall a Judge condemn according to the opinion of another, but his own, Exod. 23.2. 12. That none be chosen a Judge, that is not learned in the Law, though he be wise in other things, Deut. 17.17. 13. That none bear false witness, Exod. 20.14. 14. That no Offender be justified, Exod. 23.1. 15. That Kinsmen be not Witnesses, Deut. 24.16. 16. That none be condemned upon one witness, Deut. 19.15. 17. That none be condemned to death on conjecture, opinions, or thoughts, but upon clear witnesses, Exod. 23.7. 18. That we kill not, Exod. 20.13. 19. That a guilty person be not put to death, before he appear in Judgment, Numb. 35.12. 20. That no reward be taken for the life of a Murderer. 21. Nor for him that commits Man-slaughter by error, Numb. 35.31. 22. That none be Judge and Witness in a Criminal Cause, v 30. 23. That none pity the Woman mentioned, Deut. 25.12. 24. She that is forced, is not to be punished, Deut. 22.26. 25. That none appear against, the blood of his Neighbor, Lev. 19.16. 26. That no cause of offense, or falling be left in an house, Deut. 22.8. 27. That none lay a stumbling block before an Israelite, Lev. 19.14. 28. That the beating with stripes exceed not the number of forty, Deut. 25.3. 29. That none calumniate or accuse falsely, Lev. 19.16. 30. That we hate not our Neighbor in our heart v. 17. 31. That none put an Israelite to reproach, v. 17. 32. That none exercise revenge on his Neighbor. 33. That none bear ill will in their mind, v. 18. 34. That the Mother and its young be not taken together, Deut. 22.6. 35. That a Scall be not shaven, Lev. 13.33. 36. That the signs of Leprosy be not removed, Deut. 27.8. 37. That the place where the Heifer is beheaded, be not tilled, Deut. 21.4. 38. That a Sorcerer be not suffered to live, Exod. 22.18. 39. That a new Married Man, be not bound to go forth to War▪ Deut. 24.5. 40. That none be rebellious against the Sanhedrin at Jerusalem, and their Doctrine, Deut. 17.11. 41. That nothing be added to the precepts of the Law. 42. That nothing be taken from them, Deut. 4.2. 43. That we speak not evil of the Judge, nor of the Prince of the People, Exod. 22.28. 44. That none speak evil of any in Israel, Lev. 19.14. 45. That none curse Father or Mother. 46. That none strike Father or Mother, Exod. 21.17.

[§ 29] The Ninth Family of Negative Precepts, concerns Feasts, and contains Ten Prohibitions. 1. That no work be done on the Sabbath, Exod. 20.10. 2. That none go out, or beyond the bounds of the City on the Sabbath, Exod. 16.29. 3. That no punishment be inflicted on the Sabbath, Exod. 35.3. 4. That no work be done on the first day of the Passover. 5. That no work be done on the seventh day of the Passover, Lev. 23.7, 8. 6. That no work be done in the Feast of Weeks, v. 21. 7. That no work be done on the first day of the seventh month, v. 24, 25. 8. That no Work be done on the day of Expiation, v. 30. 9. That no work be done on the first day of Tabernacles. 10. That no work be done on the eighth day of release, v. 34, 35, 37.

The Tenth Family of Negative Precepts is concerning Chastity and affinity; and [§ 30] purity, in twenty four Precepts. 1. That none uncover the nakedness of his Mother. 2. Of his Fathers Wife. 3. Of his Sister. 4. Of the Daughter of his Fathers Wife, Lev. 18.7, 8, 9, 11. 5. Of the Daughter of his Son. 6. Of the Daughter of his Daughter. 7. Of his own Daughter v. 10. 8. Of a Woman and her Daughter. 9. Of a Woman and the Daughter of her Son. 10. Of a Woman and the Daughter of her Daughter, v. 17. 11. Of a Fathers Sister. 12. A Mothers Sister, v. 12.13. 13. Of an Vnkles Wife, v. 19. 14. Of a Daughter in Law, v. 15. 15. Of a Brothers Wife, v. 16. 16. Of a Wifes Sister, she being living, ver. 14. 17. Of a married Woman, Exod. 20.13. 18. Of a separated Woman, Lev. 18.19. 19. That none commit the sin of Sodomy, v. 22. 20. That none uncover the nakedness of her Father. 21. Nor of the Brother of her Father v. 7.14. 22. That filthiness be not committed with any Beast by a Man. 23. Nor by a Woman, Lev. 18.23. 24. That none draw nigh to a prohibited Woman, Lev. 18.6

The Eleventh Family concerns Marriages in eight Prohibitions. 1. That a Bastard [§ 31] take not an Israelitess to Wife, Deut. 23.2. 2. That no Eunuch take a Daughter of Israel, v. 1. 3. That no male be made an Eunuch, Lev. 22.24. 4. That there be no Whore in Israel, Deut. 23.17. 5. That he who hath divorced his Wife, may not take her again, after she hath been married to another, Deut. 24 4. 6. The Brothers Daughter marry not with a stranger, Deut. 25.5. 7. That he divorce not his Wife who hath defamed her in her youth, Deut. 22.19. 8. He that hath forced a Maid, shall not divorce her, Deut. 22.29.

The Twelfth Family concerns the Kingdom and is made up of four Precepts. [§ 32] 1. That no King be chosen or a strange Nation, Deut. 17.15. 2. That the King get not himself many Horses, v. 16. 3. That he multiply not Wives. 4. That he heap not up to himself Treasures of Silver and Gold, v. 17.

This is the Account that the Jews give of the precepts of the Law, and both the [§ 33] number of them, as also their distribution and distinction which they have cast them into, are part as they pretend of their Oral Law ; which may easily be improved unto a conviction of the vanity of it. For whereas it▪ is evident, that many of these precepts are coincident, many pretended so to be, are no precepts at all, and sundry of them are not founded on the places from whence they profess to gather them; yea, that in many of them the mind of the Holy Ghost is plainly perverted, and a contrary sense annexed unto his words, so it is most unquestionable, that there are sundry Commands and Institutions, especially in, about and concerning Sacrifices, that are no way taken notice of by them in this collection, as I could easily make good by instances sufficient, it is evident that that Rule cannot be of God, whereof this collection is pretended to be a part. But as I have said before, because there is a Representation in them of no small multitude of commands, especially in things concerning their carnal Worship, it was necessary that they should be here represented, though they have been before transcribed from them by others. My principal design herein, is to give light into some passages of our Apostle, as also to other expressions concerning this Law of Commandments contained in Ordinances, in other places of the Scripture.

The Censure our Apostle gives of this whole System of Divine Worship, Chap. 9. [§ 34] v. 1, 10. The first Covenant had also Ordinances of Divine Service, and a worldly Sanctuary, which stood only in meats and drinks, and divers washings, and carnal Ordinances, imposed on them until the time of reformation, is very remarkable. Let any one cast an Eye upon this multitude of commands about meats and drinks, washings and outward carnal observances, which are here collected, and he will quickly see how directly and pertinently the description given by our Apostle, is suited to their services. And that not only as to the manner and multitude of them, but also as to their natures. They are carnal things, and could by no means effect the great, spiritual, glorious and eternal ends, which God had designed, proposed and promised in that Covenant unto whose administration they were annexed, until the time of Reformation should come. Hence elsewhere, as Coloss. 10.20. He calls them the rudiments of the world, Ordinances about touching, tasting, and handling, about meats, and drinks, things outwardly clean, or unclean, all which perish with their using.

[§ 35] A little view also of the multiplicity of these precepts, and the scrupulous observances required about them, and their circumstances, will give light into that of another Apostle, Acts 15.20. Calling the Law, a yoke which neither their Fathers, nor themselves were ever able to bear. For although the weight of this yoke did principally consist in the matter of it, and the performance of duties required in it, yet it was greatly increased and aggravated by that multitude of commands wherein it consisted. Whence our Apostle calls it, the Law of Commandments contained in Ordinances, Ephes. 2.15. Consisting of an endless number of commands, concerning which their minds could never attain any comfortable satisfaction whether they had answered their duty aright in them or no.

Exercitatio XXI.

BY the Sanction of the Law we intend the Promises and Penalties wherewith, by [§ 1] God, the observation of it, and obedience unto it, was enforced. This the Apostle hath respect unto in sundry places of this Epistle, the principal whereof are reported in the fore-going Dissertation. To represent this distinctly, we may observe, that the Law falls under a three-fold consideration: First, As it was a Repetition and Expression of the Law of Nature, and the Covenant of Works established thereon. Secondly, as it had a new End and design put upon the Administration of it, to direct the Church unto the use and benefit of the Promise given of old to Adam, and renewed unto Abraham four hundred and thirty years before. Thirdly, As it was the Instrument of the Rule and Government of the Church and People of Israel, with respect unto the Covenant made with them in and about the Land of Canaan. And in this three-fold respect it had a three-fold Sanction.

First, As considered absolutely, it was attended with promises of life, and threatenings [§ 2] of death, both Eternal. The original promise of life upon obedience, and the curse on its transgression were inseparably annexed unto it; yea, were essential parts of it, as it contained the Covenant between God and Man. See Gen. 2. Deut. 27.26. Rom. 6.23. Rom. 4.4. Rom. 10.5. Rom. 11.6. Lev. 18.5. Ezek. 29.11. Gal. 3.12, 13.

Now in the Administration of the Law, the Church was thus far brought under [§ 3] the obligation of these Promises and Threatenings of Life and Death eternal, so far interested in the one, and made obnoxious unto the other, as that if they used not the Law according to the new dispensation of it, wherein it was put into a subserviency unto the Promise; as Gal. 3.19, 20, 21, 22, 23, 24. that they were left to stand and fall according to the absolute tenure of that first Covenant and its ratification, which by reason of the entrance of sin proved fatally ruinous unto all that cleaved unto it, Rom. 8.3. chap. 9.31.

Secondly, The Law had in this Administration of it, a new End and design put [§ 4] upon it, and that in three things. First, that it was made directive and instructive unto another End, and not merely preceptive as at the beginning. The Authoritative Institutions that in it were super-added to the Moral commands of the Covenant of works, did all of them direct and teach the Church to look for Righteousness and Salvation, the original ends of the first Covenant, in Another, and by another way; as the Apostle at large disputes in this Epistle, and declares positively, Gal. 3. throughout. Secondly, In that it had a dispensation added unto the commands of obedience and interpretation, 〈 in non-Latin alphabet 〉 , by condiscension, given by God himself, as to the perfection of its observance, and manner of its performance, in reference unto this new end. It required not absolutely perfect obedience, but perfectness of heart, integrity and uprightness in them that obeyed. And unto the Law thus considered, the former promises and threatenings are annexed. For the neglect of this use of it left the Transgressors obnoxious to the Curse denounced in general against them that continued not in the whole Law to do it. Thirdly, It had merciful relief provided against sin, for the supportment and consolation of sinners, as we shall see in the consideration of their Sacrifices.

[§ 5] Thirdly, it may be considered as it was the Instrument of the Rule and Government of the People and Church of Israel, according to the tenure of the Covenant made with them about the Land of Canaan, and their living unto God therein. And in this respect it had four things in it. First, That it represented unto the people the Holiness of God, the Effects whereof are implanted in the Law according to its Original constitution; whereupon in it they are so often called to be holy, because the Lord and Law-giver was holy. Secondly, A Representation of his Grace and Condiscention, pardoning of sin in the Covenant of mercy, in as much as he allowed a Compensation by Sacrifices for so many transgressions, which in their own nature were forfeitures of their interest in that Land. Thirdly, That it was a righteous Rule of obedience unto that People, as unto their especial Covenant condition. Fourthly, That it fully represented the severity of God against willful transgressors of his Covenant, as now renewed in order to the Promise, seeing every such transgression was attended in their Administration of Rule, with death without mercy.

[§ 6] It is of the Law, under this third consideration, though not absolutely as the Instrument of the Government of the People in Canaan, but as it had a Representation in it of that Administration of grace and mercy which was contained in the Promises whereof we treat. Concerning this, or the Law in this sense, we may consider; first, the Promises, then the Threatenings of it. And the Promises are of two sorts. First, such as God took immediately upon himself the accomplishment of; Secondly, such as others, by his institution and appointment were to communicate the benefit of unto the obedient.

[§ 7] The first are of three sorts. First, of Life Temporal, as it was an Instrument of their Government, and eternal with God, as the Promise or Covenant of grace was exemplified or represented therein. Levite. 18.5. Ezek. 20.11. Rom. 10.5. Gal. 3.12. Secondly, Of a Spiritual Redeemer, Savior, Deliverer, really to effect what the Ordinances of Institution did represent, so to save them eternally, to be exhibited in the fullness of time, as we have at large already proved. Thirdly, There are given out with the Law various Promises of intervenient and mixed mercies to be enjoyed in earthly things in this world, that had their immediate respect unto the mercy of the Land of Canaan, representing spiritual Grace, annexed to the then present Administration of the Covenant of Grace. Some of these concerned the collation of good things; others, the preventing of, or delivery of them from Evils, both expressed in great variety.

[§ 8] Of the Promises, whose accomplishment depended on the Institution of God by others, that is the principal and comprehensive of the rest, which is expressed, Exod. 20.12. Honor thy father and thy mother, that thy days may be prolon • ed. This, saith our Apostle, is the first commandment with promise, Ephes. 6.2. Not that the fore-going Precepts have no Promises annexed to the observation of them, nor merely because this hath a Promise literally expressed, but that it had the special kind of Promise, wherein Parents, by God's institution, have power to prolong the lives of obedient Children, 〈 in non-Latin alphabet 〉 They shall prolong thy days ; that is, negatively, in not cutting of their life for disobedience, which was then in the power of natural Parents; and possibly by praying for their prosperity, blessing them in the name of God, and directing them into the ways and means of universal obedience, whereby their days might be multiplied: and on sundry other accounts.

[§ 9] For the penalties annexed unto the transgression of the Law, which our Apostle principally hath respect unto in his discourses on this subject, they will require somewhat a larger consideration; and they were of two sorts: First, such as God took upon himself to inflict; and secondly, such as he appointed others to see unto the execution of.

The first are of three sorts. First, That Eternal punishment which he threatened unto them that transgressed, and disannul'd his Covenant, as renewed and ordered in the Administration of the Law, and the Ordinances thereof. This we have manifested elsewhere to be the importance of the Curse, which every such transgressor was obnoxious unto. Secondly, The punishment which the Jews express by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Excision, or cutting off. It is first mentioned, Gen. 17.14. in the matter of Circumcision. Sometimes emphatically, Numb. 15.31. 〈 in non-Latin alphabet 〉 Cutting off that soul shall be cut off from among his people ; and frequently afterwards, Exod. 12.15, 19. chap. 31.14. Levite. 7.10. chap. 20.3, 5, 6. It is rendered by the Apostle, 〈 in non-Latin alphabet 〉 , Act. 3.23. shall be destroyed from among the people, that is, by the hand of God, as is declared, 1 Cor. 10.10. Heb. 11.28. Twenty five times is this punishment threatened in the Law, still unto such sins as disannul the Covenant, which our Apostle expressly respects, chap. 2.2. as shall be declared on that place.

Now this punishment the Jews generally agree to be 〈 in non-Latin alphabet 〉 by the hand of [§ 10] Heaven, or that which God himself would immediately inflict; and it is evidently declared so to be in the interpretation given of it, Levite. 17.10. chap. 20.4, 5, 6.

But what this punishment was, or wherein it did consist, neither Jews nor Christians are absolutely agreed; the latter on this subject doing little more then representing the opinions and judgments of the other, which course also we may follow. Some of them say, that Untimely Death is meant by it, so Abarbinel on Numb. 5.22. 〈 in non-Latin alphabet 〉 It is the cutting off the days of the sinner, and his death before the natural term of it inflicted by the hand of Heaven. This untimely death they reckon to be between the years of twenty and sixty ; whence Schindler, 〈 in non-Latin alphabet 〉 exterminium; cum quis praematurâ morte inter vigessimum & sexagessimum annum à Deo e medio tollitur; ita tamen ut relinquat liberos: Cutting off, is, when any one is taken away by untimely death, between the twintieth and sixtieth year of his age; yet so, as that he leave children. That clause or condition, so that yet he leave posterity or children behind him, is, as far as I can find, nowhere added by them, nor doth anything in the Scripture give countenance thereunto. Yea, many of the Hebrews think, that this punishment consisted in this, that such a one should leave no children behind him, but that either he should be wholly 〈 in non-Latin alphabet 〉 , without children, or if he had any before his sin, they should all die before him, and so his name and posterity be cut off, which, say they, is to be cut off from among his people. So Ibn-Ezra on Gen. 17.14. And this opinion is not without its countenance from the Scripture itself. And therefore Jarchi on the same place, with much probability, puts both these together, He shall be cut off by untimely death, and leave no children behind him to continue his name or remembrance amongst the people, 〈 in non-Latin alphabet 〉 as they speak. He that hath no children is accounted as dead; but he that hath, is as if he lived, and his name is not cut off.

They have a third opinion also, that by this cutting off, the death of the soul is intended, [§ 11] especially when the word is ingemminated, Cutting off he shall be cut off, as Numb. 15.31. So Maimonides, 〈 in non-Latin alphabet 〉 that soul shall perish, it shall not live or subsist anymore forever. Few embrace this opinion, as being contrary to their general persuasion of Eternal punishments for the transgressions of the Covenant. Wherefore it is disputed against by Abarbinel on Numb. 15. who contends, that the