Exercitation on Hebrews

15. who contends, that the death of the soul in everlasting separation from God, is intended in this threatening. And both the principal parts of these various opinions, namely, that of immature corporal death, and eternal punishment, ate joined together by Jonathan, in his Targum on Numb. 15.31. He shall be cut off in this world, and that man shall be cut off in the world to come, and bear his sin in the day of Judgment. For my part, as I have shown, that eternal death was contained in the curse of the Law, so this especial 〈 in non-Latin alphabet 〉 or extermination from among the people, seems to me to intend some especial judgment of God, in taking away the life of such a person, answering unto that putting to death by the Judges and Magistrates in such cases, when they were known, which God did appoint. And herein also was an eminent Representation of the everlasting cutting off of obstinate and final transgressors of the Covenant.

Thirdly, In Judgments to be brought providentially upon the whole Nation by Pestilence, [§ 12] Famine, Sword and Captivity, which are at large declared, Levite. 26. and Deut. 28.

Fourthly, Total Rejection of the whole body of the people, in case of unbelief and disobedience, upon the full and perfect Revelation that was to be made of the will and mind of God upon the coming of the Messiah, Deut. 18.18. Acts 3.32 Hos. 2.23. Isa. 10.22, 23. Rom. 9.

These are the Heads of the punishments, which God took upon himself to inflict in an extraordinary manner, on the transgressors of the Law, that is, those who proceeded to do it so with an high hand, as that his Covenant was made void thereby as to all the ends of its re-establishment in the administration of the LaW.

The second sort of penalties annexed unto the transgression of the Law, were such as Men, by God's institution and appointment, were enabled to inflict; concerning [§ 13] which, we must consider, First, who, and what the Persons were, who were enabled and authorised to inflict these penalties. Secondly, of what sort these penalties were, and for what transgressions necessarily inflicted.

[§ 14] The original division of the people after the days of Jacob was into 〈 in non-Latin alphabet 〉 , Tribes, whereof at first there were Twelve, which by dividing the Tribe of Joseph into two, were increased into Thirteen, and upon the matter reduced again unto Twelve by the special Exemption of the Tribe of Levi from Inheritances, and their separation to the Worship of God. Secondly, 〈 in non-Latin alphabet 〉 , Families, or 〈 in non-Latin alphabet 〉 , Houses of Fathers, which on many probabilities may be supposed to have been seventy, the number of them who went down with Jacob into Egypt, each of which constituted a particular Family. And 〈 in non-Latin alphabet 〉 particular Housholds, all which are enumerated, Josh. 7.14. This distribution continued amongst the people whilst▪ they were in Egypt ; and this only, they being not capable to cast themselves into any Civil Order there, by reason of their Oppressions, and therefore contented themselves with that which was natural. Accordingly there were three sorts of persons that were in some kind of Dignity and preeminence among the people, although it may be after their Oppression began, they were hindered from exercising the Authority that belonged unto them. First, As to the Tribes there were some who were 〈 in non-Latin alphabet 〉 , The Princes, or Heads of the Tribes, Numb. 1.16. Twelve in number according to the number of the Tribes, Secondly, For the Families or principal Houses of the Fathers there were 〈 in non-Latin alphabet 〉 . the Elders who presided over them. These Moses and Aaron gathered together at their first coming into Egypt, Exod. 4.29. And these, as I said before, being the Rulers of the first Families, were probably in number seventy ; from whence afterwards was the constitution of seventy Elders for Rule, Exod. 24.1. Thirdly, 〈 in non-Latin alphabet 〉 or Priests, it may be in every private Household, the first born, which are mentioned, and so called before the constitution of the Aaronical Priesthood, Exod. 19.21. Besides these, there were Officers who attended the service of the whole People, as to the Execution of Justice and order, called 〈 in non-Latin alphabet 〉 , Shoterim, which we have rendered by the general name of Officers, Exod. 5.14. And they are afterwards distinguished from the Elders and Judges, Deut. 16.18. For there are two sorts of persons mentioned, that were over the people in respect of their works, even in Egypt, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Exactors or Task-Masters, and Officers, Exod. 5.6. the former, or the Nogheshim the Jews say were Egyptians, and the latter, or the Shoterim, Israelites, which occasions that distinct expression of them: Pharaoh commanded the same day the Task-masters of the People, and their Officers : and v. 13, 14. And the Task-Masters hasted them, saying, fulfill your works, and the Officers of the Children of Israel were beaten. And they tell us in Midrash Rabba, on Exod. Sect. 1. that one of these Nogheshim was over ten of the Israelitish Officers ; and one of them over ten Israelites ; whence was the following division of the people into tens and hundreds, and unto this in the same place, they add a putid Story of an Exactor killed by Moses.

[§ 15] What was the Authority of these, and how it was executed by them in Egypt nothing is recorded. Probably, at the beginning of their works and Afflictions they were made use of only to answer for the pretended neglects or miscarriages of the multitude of their Brethren, as Exod. 5.14.

After their coming up out of Egypt, during their abode in the Wilderness, Moses presided over them with all manner of Authority, as their Law-giver, King and Judge. He judged and determined all their causes, as is frequently affirmed, and that alone, until by the advice of Jethro, he took in others unto his assistance, Exod. 15.16.25. And there is mention of four particular cases that he determined. One Religious, one Civil, and two Capital relating to Religion; in these he made especial enquiry of God. The first was about the Vnclean that would keep the Passover, Numb. 9.7, 8. The second about the daughters of Zelophead, who claimed their Inheritance, Numb. 27. 4, 5. The third about the Blasphemer, Lev. 24. The last about him that profaned the the Sabbath, Numb. 15.32, 33, 34. In which also, as the Jews say, he set a pattern to future Judges, as determining the lesser causes speedily, but those wherein blood was concerned, not without stay and much deliberation.

[§ 16] In the Wilderness the body of the People was cast into a new distribution, of Thousands, Hundreds, Fifties, and Tens, all which had their peculiar Officers or Rulers chosen from amongst themselves, Exod. 18.25. Deut. 1.13, 14. And Moses is said to choose them, because being chosen by the People, he approved of them, as the places foregoing compared, do manifest. The principal distributions of these, planting themselves together in the Cities or Towns of Canaan, however afterward they multiplied or were decreased, continued to be called by the names of the thousands of Israel, or Judah. So Bethlehem Ephratah is said to be little among the thousands of Judah, Micah 5.2. One of those thousands that had their especial Head and Ruler over them, and their distinct Government, as to their own concernments among themselves, sat down at Bethlehem, which Colony afterwards variously flourished or drew towards a decay.

After these things, by God's appointment was constituted the great Court of the [§ 17] Sanhedrin, which because we have treated of a-part elsewhere, with those lesser Courts of Justice which were instituted in imitation of it, sufficiently to our purpose, I shall here wholly omit. Neither shall I need to mention their Judges raised up extraordinarily of God, for the general Rule of the whole People. Nor of their Kings continued by Succession in the Family of David, because their story in general is sufficiently known, and the especial consideration of their power, with the manner of the Administration of it, would draw us too far out of the way of our present design. And these are they unto whom the Lord in their several Generations committed the execution of those punishments that he had allotted unto the transgression of the Law.

The Penalties themselves with the especial causes of them are lastly to be considered. [§ 18] And these in general were of two sorts. First, Ecclesiastical : Secondly, Civil. Ecclesiastical penalties were the Authoritative Exclusion of an offending Person from the society of the Church, and the Members of it. That such an Exclusion is prescribed in the Law in sundry cases, hath in several instances been by others evidenced. Many Disputes also have been about it, both concerning the causes of it, the Authority whereby it was done, with its ends and effects. But these things are not of our present consideration, who intend only to represent things as they are in Facto instituted or observed.

Of this Exclusion, the Jews commonly make three Degrees, and that not without [§ 19] some countenance from the Scripture. The First they call, 〈 in non-Latin alphabet 〉 Niddui. The second 〈 in non-Latin alphabet 〉 , Cherem : and the Third 〈 in non-Latin alphabet 〉 Shammatha. That which they call Niddui, from 〈 in non-Latin alphabet 〉 , to expel, to separate, to cast off, is with the most of them the first and lowest degree of this separation and exclusion. And Persons who are to pronounce this sentence and put it into execution, are according to the Jews, any Court from the highest Sanhedrin of seventy one at Jerusalem, to the meanest in their Synagogues. Yea any Ruler of a Synagogue, or Wise Man in Authority, might accorcording unto them, do the same thing. And many ridiculous stories they have about the mutual Excommunication and Absolution of one another by consent. The time of its continuance, or the first space of time given to the Persons offending to repent, was thirty days, to which on his neglect he was left unto sixty, and then to ninety, when upon his obstinacy he was obnoxious to the Cherem. As the Causes of it they reckon up in Jerusalem Talmud, moed Katon, twenty four crimes, on the guilt whereof any one may be thus dealt withal. 1. He that despiseth a Wise Man, that is, a Rabbi, Master, or Doctor, even after his death. 2. He that contemneth a Minister or Messenger of the House of Judgment. 3. He that calleth his Neighbor, Servant or Slave. 4. He to whom the Judge sends and appoints him a time of Appearance, and he doth not appear. 5. He that despiseth the words of the Scribes, much more, the words of the Law of Moses. 6. He that doth not obey, and stand unto the sentence denounced against him. 7. He that hath any hurtful thing in his power, as a biting Dog, and doth not remove it. 8. He that sells his Field to a Christian, or any Heathen. 9. He that gives witness against an Israelite in the Courts of the Christians. 10. A Priest that killeth Cattle, and doth not separate the gifts that belong to another Priest. 11. He that profaneth the second Holy-day in Captivity. 12. He that doth any work in the afternoon before the Passover. 13. He that taketh the name of God in vain on any account. 14. He that induceth others to profane the name of God. 15. He that draweth others to eat of holy things without the Temple. 16. He that computes the times, or writes Kalendars, or Almanacs, fixing the Moneths out of the Land of Israel. 17. He that causeth a blind man to fall. 18. He that hindereth others from doing the work of the Law. 19. He that makes profane the killing of any Creature by his own fault. 20. He that killeth and doth not show his Knife before hand before a Wise Man, whereby it may appear to be fit. 21. He that is unwilling to, or makes himself difficult in learning. 22. He that putteth away his Wife, and afterwards hath commerce with her in buying and selling, which may induce them to cohabitation. 23. A Wise Man of evil Fame and Report. 24. He that excommunicateth him who deserveth not that sentence.

A • instance of this exclusion, we have expressly in the Gospel, John 9.20. The Jews [§ 20] had a • ready agreed, that if any Man should confess He was Christ, 〈 in non-Latin alphabet 〉 , he should be put out of the Synagogue. He should be 〈 in non-Latin alphabet 〉 , Menuddeh ; put under the sentence of Niddui. And according to this sentence they proceeded with the blind man, whose eyes were opened by the Lord Christ, v. 34. 〈 in non-Latin alphabet 〉 , that is, saith the Margin of our Translation, they excommunicated him. But that is not the signification of the word; it denotes only their causing him to be thrust out of the Synagogue by their Officers, although there is no doubt, but that at the same time they pronounced sentence against him.

[§ 21] If a Man died under this sentence, they laid a stone upon his Beir, intimating that he deserved Lapidation if he had lived. Howbeit they excluded him not from teaching or learning of the Law, so that he kept four paces distant from other persons. He came in, and went out of the Temple at the contrary door to others, that he might be known. All which with sundry other things were of their Traditional Additionals, to the just prescriptions of the Word.

[§ 22] In case this Process succeeded not, and upon some greater demerits, the sentence of 〈 in non-Latin alphabet 〉 , Cherem was to be proceeded unto.

This is an high degree of Authoritative Separation from the Congregation, and is made use of either when the former is despised, or as was said upon greater provocations. This sentence must not be denounced, but in a Congregation of ten at least, and with such a one that is 〈 in non-Latin alphabet 〉 , thus Anathematized, it is not lawful so much as to eat.

The third and last sentence in this kind which contains a total and irrecoverable Exemption of a person from the Communion of the Congregation, is called 〈 in non-Latin alphabet 〉 , Shammatha. Some of the Talmudical Rabbins in moed katon give the Etymology of this word, as if it should be as much as 〈 in non-Latin alphabet 〉 , Sham metha, death is the • e. But it is generally agreed, that it is from 〈 in non-Latin alphabet 〉 , to exclude, expel, cast out, that is, from the Covenant of Promise, and Common-wealth of Israel. And this the most take to be total and final, the Persons that fall under it being left to the judgment of God without hope of Reconciliation unto the Church. Hence it is called in the Targum, Numb. 21.25. Deut. 7.27. The Curse, the Execration of God ; and by the Talmudists, 〈 in non-Latin alphabet 〉 , the anathema of the God of Israel. But yet it cannot be denied, but that in many places, they speak of it as the general name for any Excommunication, and so as not at all to difference it from Niddui, which is taken to be the least degree thereof. The most learned Buxtorf hath given us out of an ancient Hebrew Manuscript, a form of this Excommunication which is truly ferale carmen, as sad and dismal an imprecation, as according to their principles could well be invented. It is indeed by him applied unto the Cherem, but as L'Empereur hath observed in his Annotations on Bertram, it was doubtless only made use of in the last and greatest exclusion, which is supposed to be the Shammatha. The form of the Curse is as ensues.

[§ 23] By the Sent • nce of the Lord of Lord's, let such a one, the Son of such a one, ( 〈 in non-Latin alphabet 〉 ) be in anathema, or be accursed in each house of Judgment, that above, and that below, (that is, by God and his Church) in the curse of the holy Ones on high; In the curse of the Seraphims and Ophannim, (the Wheels or Cherubims in Ezekiel's Vision) In the curse of the whole Church from the greatest to the least; Let there be upon him strokes grea • and abiding; Diseases great and horrible: Let his house be an habitation of Dragons, ( 〈 in non-Latin alphabet 〉 ) or Serpents. Let his Star, or Planet, be dark in the Clouds; Let him be exposed to Indignation, anger and wrath; And let his dead Body be cast to Wild Beasts and Serpents; Let his Enemies and Adversaries rejoice over him: And let his Silver and Gold be given to others: And let all his Children be cast at the doors of his Adversaries: And let Posterity be astonished at his day: Let him be accursed out of the mouth of Addiriron, and Athariel; from the mouth of Sandalphon, and Hadraniel; from the mouth of Ansisiel, and Pathiel; from the mouth of Seraphiel, and Sagansael; from the mouth of Michael, and Gabriel; from the mouth of Raphiel, and Mesharethiel; Let him be accursed from the mouth of Zazabib, and from the mouth of Havabib, who is the great God; and from the mouth of the seventy names of the great King; and from the mouth of Tzorlak the great Chancelor (these names partly significant, and partly insignificant, coined to strike a terror into the minds of weak and distempered Persons, they invent and apply at their pleasure to Angels, good and bad; not unlike the monstrous names which the Gnostics gave to the Aeons who borrowed many things from the Tradition of the Jews, and returned them again unto them with an improvement, but they proceed) Let him be swallowed up as Corah and his Company; and let his soul depart with fear and terror: Let the rebuke of the Lord slay him, and let him be strangled like Achitophel: Let his leprosy be as the leprosy of Gehazi; neither let there be any restoration of his ruin; Let not his burial be in the burials of Israel; Let his Wife be given to strangers; and let others humble her in his death. Under this curse, let such a one the Son of such a one be, with his whole Inheritance. But unto me, and all Israel, let God extend his peace and blessing. Amen.

Now, Because it is certain, that this is a form of the greatest and last Anathema, of a [§ 24] final and total Excommunication, and yet he who is devoted, is everywhere said to be 〈 in non-Latin alphabet 〉 Muchram, and under the Cherem, it is almost evident, that these three degrees are not distinguished as is commonly supposed, namely, that the Shammatha should exceed the Cherem, and that only the Niddui, the highest and extremest sentence in this solemn form, being so often called the Cherem. Shammatha therefore is only a general Name for the Expulsion of a Person, sometimes with the Niddui, and sometimes with the Cherem, which yet I do not suppose was always thus horrid and fierce.

To add unto the terror of this Sentence, they used to accompany the pronouncing [§ 25] of it with the sound of Trumpets and Horns, as the Targum says Barak did in his cursing of Mezoz, Judges 5.23. He shammatized him with four hundred Trumpets. And herein have they been imitated by the Church of Rome, in their shaking of Candles, and ringing of Bells on the like occasion.

I have not reported these things, as though for matter and manner, they wholly belonged unto the penalties of the Law that were of Divine Institution. Many things in the manner of their performance, as they are now expressed by the Rabbins, were certainly of their own arbitrary invention. When their use amongst them first began, is unknown; though it be not improbable, that sundry things of this nature were practiced by them before the destruction of the Second Temple, when they had mixed many of their own Superstitions with the Worship of God, as is evident from the Gospel.

But this also is certain, that God in sundry cases had appointed that some Transgressors [§ 26] should be separated from the Congregation, devoted to destruction, and be cut off. An instance of the Execution of which Institution we have, Ezra 10.7, 8. They made a Proclamation throughou • Judah and Jerusalem unto all the Children of the Captivity, that they should gather themselves together unto Jerusalem, and th • t whosoever would not come within three days, according to the counsel of the Princes, and the Elders, all his substance should be divided, and himself separated from the Congregation of those that had been carried away. A double penalty is here threatened upon disobedient Persons; the one concerned the Person of such a one, 〈 in non-Latin alphabet 〉 , He shall be separated from the Congregation of the Captivity ; that is, of Israel then returned out of Captivity: and this was the Niddui or expulsion from Sacred communion which we before described: He should be esteemed as an Heathen.

Secondly, As to his substance 〈 in non-Latin alphabet 〉 , All his substance his goods and possessions should be anathematized, devoted, put under Cherem, taken away for Sacred Uses. Hence some have made this distinction between the three degrees of excommunication.

First, The Niddui concerned only the Person, and his separation from Sacred Offices: Cherem had also Confiscation of Goods attending of it; the substance of the Transgressor being devoted; and Shammatha was accompanied with the death of the devoted Person; Which carnal penalties under the Gospel being removed, that great and sore revenge which disobedient sinners are to expect from the hand of God at the last day, is substituted by our Apostle in the room of them all, Heb. 10.28, 29.

Civil Punishments next succeed, and they were of three sorts. First, Corporeal : [§ 27] Secondly, Such as respect the Outward Estate and Condition of the Offendor: Thirdly, Capital.

First, Corporeal punishment was that only of Stripes, not exceeding the number of forty, Deut. 25.23. An account of the Jews Opinions, and the manner of their execution of this punishment, is given us by many; in particular, exactly by Buxtorf in his Preface unto his Bibliotheca Rabbinica, whither I refer the Reader. They call it 〈 in non-Latin alphabet 〉 , or beating by strokes, and sometimes 〈 in non-Latin alphabet 〉 , the beating of forty, or with forty. And he that was liable unto it, was 〈 in non-Latin alphabet 〉 , filius plagarum. Many Crimes doubtless rendered Persons obnoxious to this penalty; but they are not directly expressed in the Law. The Jews now reckon up seven instances of unlawful copulation with Women, free and unmarried, for adultery, as is known, was capital by the express sentence of the Law. As 1. With a Sister. 2. A Fathers Sister. 3. A Mothers Sister. 4. A Wifes Sister. 5. A Brothers Widow. 6. An Vncles Widow. 7. A Woman separated. Many other Crimes also they reckon up with reference unto Ceremonial Institutions, as eating of fat, and blood, and leaven on the Passover, making an Oil like the holy Oil; even all such transgressions as are threatened with punishment, but have no express kind of punishment annexed unto them.

[§ 28] Secondly, Punishments respecting State and Condition, were of two sorts. First; Pecuniary in a quadruple restitution in case of Theft. Secondly, Personal in banishment, or confinement unto the City of Refuge for him that had slain a Man at unawares, Numb. 35.25.

[§ 29] Thirdly, Capital punishments they inflicted four ways. Fi • st, By Strangulation which was inflicted on six sorts of Transgressors. 1. Adulterers. 2. Strikers of Parents. 3. Men-stealers. 4. Old Men exemplarily rebellious against the Law. 5. False Prophets. 6. Prognosticators by the Names of Idols. Secondly, Burning, Lev. 20.14. And this the Jews say, was inflicted by pouring molten Lead into their mouths; and the Crimes that this punishment were allotted to, were 1. The Adultery of the Priests Daughter. 2. Incest ; 1. With a Daughter. 2. With a Sons Daughter. 3. A Wises Daughter. 4. A Wises Daughters Daughter. 5. A Wises Sons Daughter. 6. A Wifes Mother. 7. The Mother of her Father. 8. The Mother of her Father in Law. Thirdly, Death was inflicted by the Sword, Deut. 20.21. 1. On the voluntary Man-slayer. 2. On the Inhabitants of any City that fall to Idolatry. Fourthly, By Stoning : Which was executed for Incest : 1. With a Mother : 2. A Mother in Law : 3. A Daughter in Law : 4. Adultery with a betrothed Virgin : 5. Vnnatural uncleanness with Men : 6. With Beasts by Men: 7. With Beasts by Women : 8. Blasphemy : 9. Idolatry : 10. Offering to Moloch: 11. A Familiar Spirit of Ob: 12. Of Jiedeoni: 13. On Impostors : 14. On Seducers : 15. On Enchanters or Magicians : 16. Prophaners of the Sabbath : 17. Cursers of Father or Mother : 18. The dissolute and stubborn Son : Concerning all which it is expressly said, that they shall be stoned.

[§ 30] Unto the execution of these penalties there was added, two Cautionary Laws. First, That they that were put to death for the increase of their ignominy, and terror of others, should be hanged on a Tree, Deut. 21.21. Secondly, That they should be buried the same day, v. 23: And this is a brief abstract of the Penalties of the Law, as it was the Rule of the Polity of the People in the Land of Canaan:

Exercitatio XXII.

THe People having received the Law in the Wilderness, and therein a Foundation [§ 1] being laid of their future Church-State and Worship, which was to continue unt •• the Times of Reformation, Heb. 9.10. they had also by God's direction a place and Building for the seat of that Worship assigned unto them. This was the Tabernacle erected in the Wilderness, suited to their then moving state and condition; into the Room whereof, the Temple built afterwards by Solomon suceeded, when they had attained a fixed station in the Land of Promise. Our Apostle respecting the Ordinances of that Church, as first instituted by Moses, which the Hebrews boasted of as their privilege, and on the account whereof, they obstinately adhered unto their observation, insists only on the Tabernacle ; whereunto the Temple and its services were referred and conformed. And this he doth principally, Chap. 9 v. 1, 2, 3, 4, 5. Then verily the first Covenant had also Ordinances of divine Service, and a worldly S •• ctuary. For there was a Tabernacle made, the first wherein was the candlestick, and the Table, and the Shew-bread; which is called the Sanctuary. And after the second Veil, the Tabernacle which is called the Holiest of all, which had the Golden Censor, and the Ark of the Covenant, overlaid round about with Gold, wherein was the Golden Pot that had Manna, and Aaron's Rod that budded, and the Tables of the Covenant: And over it the Cherubims of Glory shaddowing the Mercy Seat.

The Preparation for the Directions which God gave for the building of this Tabernacle [§ 2] is declared, Exod. 24. The Body of the people having heard the Law, that is, the ten Words or Commandments, which was all they heard, Deut. 9.10. (what God spake to them was written in the Two Tables of stone) they removed unto a greater distance from the Mount, Exod. 20.18, 19. After their Removal, Moses continued to receive from the Lord, that summary of the whole Law which is expressed, Chap. 21.22, 23. And all this as it should seem, at the first hearing, he wrote in a Book from the Mouth of God. For it is said, Chap. 24. v. 4. that he wrote all the words of the Lord. And v. 7. that he, took the Book of the Covenant, and read in the audience of the people.

The Jewish Masters suppose that it was the Book of Genesis that is there intended. For [§ 3] say they, the rest of the Law was not yet written, namely, before God himself had written or engraven the Ten Words on the Two Tables of Stone. But this is a fond imagination; seeing the Book which Moses read contained the form and tenor of the Covenant made with that people at Horeb, and is expressly so called, and as such, was then solemnly confirmed and ratified by Sacrifice. It may therefore be supposed, that there is a Prolepsis used in the recording of this story, and that indeed the confirmation of the Covenant by Sacrifice, which was accompanied with the Reading of the Book, was not until after the third return of Moses from the Mount, with the renewed Tables. But this also may well be doubted, seeing this Sacrifice was prepared and offered by the young Men of the Children of Israel, v. 5. that is, the First Born, whose Office was superseded upon the Separation of Aaron and his Sons unto the Priesthood, which God had designed before that last descent of Moses from the Mount. We must therefore leave things in the order wherein they are set down and recorded. It appears therefore that Moses wrote the Law as he received it from God. This being done, he came down and read it in the ears of the people. And he proposed it unto them, as containing the Terms of the Covenant that God would have them enter into. This they solemnly engaged to the performance of, and thereby had their admission into a New Church-State. This being done, the whole was confirmed by Sacrifice, and the sprinkling of blood, to prefigure the great confirmation of the New Covenant by the blood of Christ, as we shall see afterwards.

[§ 4] Things being thus settled, Moses goes up again into the Mount, to receive directions for that Worship of God, which he appointed and enjoined unto them, in that Church-State whereunto they were newly admitted. And here in the first place, the Lord instructs him in the frame and whole fabric of the Tabernacle, as that which was an eminent Type of the Human Nature of Christ, and so indispensibly necessary unto the solemn Worship then ordained, as that no part of it could be rightly performed but with respect thereunto. This therefore with all the Parts and Utensils of it should now come under consideration. But there are sundry Reasons for which I shall omit it in this place. As 1. The most material things belonging unto it, must necessarily be considered in our Exposition of those places in our Apostle, where they are expressly insisted on. 2. Many things relating unto it, as the measures of it, some part of the matter whereof it was made, divers Colours used about it, are very dubious, and some of them so absolutely uncertain, that the Jews themselves can come to no agreement about them; and it is not meet to enter into the discussion of such things, without more room and liberty, then our present design, will allow unto us. 3. Many Learned Men have already travailed with great diligence and skill in the discovery of all the several concernments of the Tabernacle and Temple, from whom the Reader may receive much satisfaction, who hath a mind to inquire into these things. Add unto all this, that the Writing of this part of these Discourses, is fallen upon such a season, as affords me very little encouragement, or assistance to enlarge upon them. Only that the Reader may not go away without a taste in one instance of what he might have expected in the whole, I shall choose out one particular Vtensil of the Tabernacle, and give an account of it unto him. And this shall be the Ark and its Attendencies.

[§ 5] The Ark was the only furniture of the most Holy Place ; the most sacred and holy of all the Utensils of the Tabernacle and Temple. And it was the same in them both, as is evident, 1 Kings 8.4.6. It was the Repository of the Covenant; for so the Law written by the finger of God in Tables of stone, is often called Metonymically, and being anointed, Exod. 40.9. became 〈 in non-Latin alphabet 〉 , holiness of holinesses, or most holy, a Type of him who was to fulfill the Law, and establish the Covenant between God and Man, being thereunto anointed as the most holy, Dan. 9.26. It was also the great pledge of the presence of God in the Church ; whence it is not only sometimes called his Glory, Psal. 78.61. he gave 〈 in non-Latin alphabet 〉 , his Glory, Beauty, Majesty into the hand of the Enemy, when the Ark was taken, whereon the Wife of Phineas cried, 〈 in non-Latin alphabet 〉 , Where is the Glory? 1 Sam. 4.21. because therein the Glory departed from Israel, v. 22. but in its presence also, Glory was said to dwell in the Land, Psal. 85.9. 〈 in non-Latin alphabet 〉 because therein the Shechina, or Chabod, or Glorious Presence of God, dwelt and abode among his People. Yea, it hath the name of God himself attributed to it, by reason of its representation of his Majesty, Psalm 24.7, 9, 10.

We call it by the same name with the great Vessel wherein Noah, and the seed of all living Creatures were preserved. But their Names are far distant in the Original both in sound and signification, this was 〈 in non-Latin alphabet 〉 , Aaron, a Chest, it may be from 〈 in non-Latin alphabet 〉 , a certain Wood whereof such Chests were made; that was 〈 in non-Latin alphabet 〉 , Tebah, the name of any Vessel in the water great or small, though made with Bulrushes, Exod. 2.3.

[§ 6] It was, as the principal, so the first Vtensil of the Tabernacle that God appointed to be made, Exod. 25.10. and therein was as the heart from which, by a communication of sacred holiness from the presence of God, all other things belonging unto the Worship of the whole were spirited and as it were enlivened. And immediately upon its entrance into the Temple, the visible pledges of the presence of God therein appeared to all, and not before, 1 Kings 8.8, 9, 10, 11, 12.

[§ 7] Th • matter whereof it was made, was 〈 in non-Latin alphabet 〉 , Exod. 25.10. Shittim wood, or boards of the 〈 in non-Latin alphabet 〉 Tree, mentioned Isa. 41.18. What wood it was, it altogether uncertain, although it seems sure enough to have been none that grew in the Wilderness where the people were at the erection of the Tabernacle. For these Shittim boards were reckoned amongst the stores of silver and brass, and such other things as they had brought with them into the Wilderness, Exod. 35.25. and that expression, 〈 in non-Latin alphabet 〉 Everyone with whom was found Shittim-wood, intimates the rarity of it, and that it may be, it had been preserved by them for sundry Generations. There is indeed a place called Shittim, and Abel Shittim, mentioned, Numb. 25.1 and chap. 33.49. not probably from these trees. However it was in the plains of Moab whereunto the Israelites came not until forty years after the making of the Ark. Farther then, we know nothing of the Shittim-tree, or of this wood; for what ever is discoursed of it, as it hath been discoursed by many, is mere conjecture, ending in professed uncertainty. Only it seems to have been notable for firmness and duration, as continuing in the Ark apparently 900 years, even from the making of it unto the destruction of the Temple by the Chaldeans. And it may be was returned to the second Temple, not perishing absolutely until the Covenant with that people expired 600 years after the Captivity. But herein it had the advantage of preservation from all external causes of putrefaction, by its inclosure on all parts in a covering of gold.

The form of the Ark was of a long square chest, of small dimensions, two cubits and [§ 8] an half in length, one and an half in breadth, and so in heighth also, Exod. 25.10. that is, according to the most approved estimation of their measures, near four foot long, and two foot and some inches broad and high; and farther exactness or accuracy about these measures is of little certainty, and less use. How the boards of it were joined is not mentioned. Over-laid it was with pure Gold, beaten gold, pure and immixed, 〈 in non-Latin alphabet 〉 intus & extra, undequaque, on all the boards of it, both within and without, so that no part of the wood was anywhere to be seen or touched. Round about it, that is, on the edge of the side upwards, it had ( 〈 in non-Latin alphabet 〉 upon it round about) 〈 in non-Latin alphabet 〉 a Diadem, or a fringe of Gold-work, such as encompassed Diadems or Crowns. And this 〈 in non-Latin alphabet 〉 or Diadem, was put only on the Ark, the Mercy-seat, and the Altar of Incense, intending expressions of Rays of Gold, as coming from 〈 in non-Latin alphabet 〉 to scatter abroad in the manner of rays and beams, which, Heb. 1.3. is called 〈 in non-Latin alphabet 〉 , the brightness of glory. And hence the Rabbins speak of a three-fold Crown, of the Ark, Altar and Table ; of the last for the King, of the midst for the Priest, of the first for they know not whom, as Rabbi Solomon expressly. Indeed all representing the three-fold Offices of Christ, for whom the Crowns were laid up, Zach. 6.

At the four corners, on the outside, were annexed unto it four Rings of Gold, on [§ 9] each side two. Through these rings went two staves or bars, wherewith the Ark was to be carried on the shoulders of the Levites, Exod. 25.11, 12. for the negl • ct of which service strictly enjoined them, Numb. 7.9. God made a breach on Uzzah in the days of David, 2 Sam. 6.7.

The end wherefore God appointed the making of this Ark, was to put therein [§ 10] 〈 in non-Latin alphabet 〉 the Testimony, Exod. 25.16. that is the two Tables of stone engraved on all sides with the ten Commandments, pronounced by the Ministry of Angels, written with the finger of God. Besides this, there was in it nothing at all, as is expressly affirmed, 1 King. 8.9. 2 Chron. 5.10. Deut. 10.2, 5. The appearance of a dissent from hence in an expression of our Apostle, chap. 9. shall be considered in its proper place.

This Ark made at Horeb, 1 King. 8.9. that is, at the foot of the mountain where the People encamped, finished with the rest of the Tabernacle on the first day, of the first month, of the second year of the coming of the Israelites out of Egypt, Exod. 40.13. being, as we have shown, the visible pledge of the presence of God amongst them, as it was placed with its Tabernacle in the midst of the People whilst they were encamped in the Wilderness, the body of them being distributed into four Hosts to the four quarters of Heaven, ( Numb. 2.) that a blessing from thence might be equally communicated unto them all, and all might have an alike access to the worship of God; so it was carried in their marching in the midst of their Armies, with a pronunciation of a solemn Benediction when it began to set forward, and when it returned unto its Repository in the most holy place, Numb. 10.35, 36. This was the ordinary course in the removals of the Ark. In an extraordinary manner, God appointed it to be carried before all the people, when the waters of Jordan were divided by his power, whereof that was a pledge, Josh. 3.15. which the people on their own heads going afterwards to imitate in their wars with the Philistines, received a sad reward of their temerity and boldness, 1 Sam. 4.

From the Wilderness the Ark was carried to Gilgal, Josh. 5.10 thence removed with the Tabernacle to Shilo, Josh. 18.2. Some suppose that after this it was occassionally removed to Mizpah, as Judge. 11.11.20.1, 27.21.1, 2. because it is said in those places, that such things were done before the Lord in Mizpah: but that expression doth not necessarily inter the presence of the Ark and Sanctuary in that place. Yea, the context seems to intimate, that it was at another place distant from thence, as v. 26. they went up from the place of the Assembly in Mizpah to the house of God, where the Ark was. In Shechem also it is supposed to have been, from the Assembly that Joshua made there, chap. 24.1. upon the close whereof, he fixed a stone of memorial b • fore the Sanctuary, v. 26. But yet neither doth this evince the removal of the Ark or Sanctuary. For Shechem being not far from Shilo, the people might meet in the Town for convenience, and then go some of them with Joshua unto Shilo, as is most probable that they did. From Shilo it was carried into the field of Aphek against the Philistines, 1 Sam. 4.2. and being taken by them, was carried first to Ashdod, then to Ekron, then to Gath, 1 Sam. 5. thence returned to Kiriath-jearim, 1 Sam. 6. to the house of Abinadab, 1 Sam. 6. thence to the house of Obed-Edom, 2 Sam. 6. thence to mount Zion in Jerusalem, 2 Sam. 6. into a place prepared for it by David. And from thence was solemnly introduced into, and enthroned in the most holy place of the Temple, built by Solomon, 1 King. 8.6, 7. In the mean time, whether occasionally, or by advice, the Tabernacle was removed from Shilo, and that first place of the solemn Worship of God altogether deserted, and made an example of what God would afterwards do unto the Temple, when his Worship therein also was neglected and defiled Jer. 7.12, 14.26.6, 9. In the Temple of Solomon it continued either unto the captivity of Jeboiakim, when Nebuchadnezzar took away all the goodly vessels of the house of the Lord, 2 Chron. 36.10. or unto the captivity of Zedekiah, when he carried away all the remaining vessels, great and small, v. 18. Of the Talmudical fable concerning the hiding of it by Josiah, or Jeremiah, with the addition of its supposed restoration at the last day, in the second Book of Maccabees, I have spoken else-where. Whether it were returned again with the vessels of the house of the Lord, by Cyrus, is uncertain. If it were not, it was an intimation that the Covenant made with that people was waxing old, and hasting unto an expiration.

[§ 12] The things that accompanied this Ark in the most holy place were upon it the Mercy-seat ; on the ends of it two Cherubims. The Mercy-seat as to its making, form, use, and disposition, is declared, Exod. 25.17. it is called 〈 in non-Latin alphabet 〉 Cipporeth ; 〈 in non-Latin alphabet 〉 signifies to hide, to cover, to plaster over, to shut, to plaster with Bitumen or pitch. In Pihel, to expiate sin, Exod. 30.10. Levite. 4.10. If the name of the Mercy-seat be taken from the word in Kal, it signifies only Operimentum, tegumentum, tegmen, a covering, and so ought to be rendered. If it be taken from the sense of the word in Pihel, it retains the signification of Expiation, and consequently of pardon and mercy. So it is by ours rendered a Mercy-seat, and that with respect unto the rendering of it by the Apostle, 〈 in non-Latin alphabet 〉 , Heb. 9. as by the LXX in this place 〈 in non-Latin alphabet 〉 , the Propitiatory placed on the Ark, wherein what r • spect was had to the Lord Christ, the Apostle declares, Rom. 3.25. and largely in our Epistle, chap. 9.

[§ 13] Its matter was of pure Gold, and for its dimensions, it was just as broad and long as the Ark whereon it was laid, chap. 32.17. And this Mercy-seat or covering of Gold seems to have lain upon the Ark within the verge of gold or Crown that encompassed it, being its self plain without any such verge or Crown; for it was placed 〈 in non-Latin alphabet 〉 upon the Ark just over it, v. 20. and so was encompassed with its Crown, the Glory both of Justice and Mercy, of Law and Gospel, being the same in Christ Jesus.

[§ 14] At the two ends of this Mercy-seat were placed two Cherubims, one at the one end, the other at the other; both of Gold, and, as it should seem, of one continued work with the covering itself. The name of Cherubims hath prevailed for these Figures or Images from the Hebrews ; partly because it is retained by our Apostle, who calls them Cherubims of glory, 〈 in non-Latin alphabet 〉 , Heb. 9.5 and partly because the signification of the word being not well known, it cannot properly be otherwise expressed; for which reason it was retained also by the LXX. They were of those things which our Apostle, chap. 9.23. terms 〈 in non-Latin alphabet 〉 ; Examples, expressions, or similitudes of things in Heaven, whose framing and erection in reference unto the worship of God is forbidden under the name of 〈 in non-Latin alphabet 〉 Exod. 20.3. The likeness of anything in the heavens above. The first mention of Cherubims is Gen. 3 24. God placed Cherubims ; which seems to intimate, that the proto-types of these figures, were heavenly Ministers, or Angels, though Ibn-Ezra suppose, that the word denotes any erected figures or appearances what ever. Others of the Jews, as Kimchi, think the word to be compounded of 〈 in non-Latin alphabet 〉 caph, a note of similitude, and 〈 in non-Latin alphabet 〉 a child, to signify, like a child, being so called from their form and shape. But this answers not unto the description given afterwards of them in Ezekiel, much less with the same appellation given to the winds and clouds, Psal. 18.10. The word hath a great affinity with 〈 in non-Latin alphabet 〉 a Chariot ; so are the Angels of God called his Chariots, Psal. 68.17. and David so calls expressly the Cherubims that were to be made in Solomon 's Temple, 1 Chron. 28.18. gold for the pattern, 〈 in non-Latin alphabet 〉 hammercheba hacherubim, where the allusion is open; the Chariot of the Cherubims, and Ezekiel describes his Cherubims as a triumphant Chariot, chap. 10. It is not therefore unlikely that their name is derived from 〈 in non-Latin alphabet 〉 which signifies to ride, or to be carried, to pass on swiftly, expressing the Angelical Ministry of the blessed Spirits above; if they were not rather mere emblems of the power and speed of God in his works of grace and providence.

These Cherubims are said to be 〈 in non-Latin alphabet 〉 that is, not molten, but beaten, even and [§ 15] smooth, and seem to have been one continued piece with the Mercy-seat, beat out with it and from it. There is no more mention of their form but only that they had faces and wings. Of what sort those faces were, or how many in number were their wings, is not expressed.

In Ezekiel 's Vision of the living creatures, which he also calleth Cherubims, chap. [§ 16] 10.2. there is the shape of a man ascribed unto them, they had the likeness of a man, chap. 1.5. faces, ver. 6. feet, ver. 7. hands, ver. 8. sides, or body, ver. 8, 11. each of them also had four faces ; of a Man, a Lion, an Ox, and an Eagle, ver. 10. and each had four wings, ver. 23. In John 's vision in the Revelation, seeming to answer this of Ezekiel 's Cherubims, from the eyes that his living creatures were full of, and the appearance of their faces, they had each of them six wings, answering unto those of the Seraphims in the Vision of Isaiah, chap. 6.2.

The Jews generally affirm, that these visions of the glory of God by Isaiah and Ezekiel [§ 17] were the same, and that Ezekiel saw nothing but what Isaiah saw also; only they say, that Ezekiel saw the glory of God and his Majesty, as a country man who admires at all the splendor of the Court of the King, Isaiah as a Courtier, who took notice only of the Person of the King himself. But there are many evident differences in their visions. Isaiah calls the glorious Ministers of God 〈 in non-Latin alphabet 〉 Seraphims, from their nature, compared to fire and light; Ezekiel 〈 in non-Latin alphabet 〉 Cherubims, from their speed in the accomplishment of their duty. Isaiah saw his vision as in the Temple; for although from those words, I saw the Lord sitting upon a throne, high and lifted up, and his train filled the Temple. Ibn-Ezra and Kimchi suppose, that he saw the Throne of God in Heaven, and only his train of Glory descending into the Temple; yet it is more probable that he saw the Throne itself in the Temple, his train spreading abroad to the filling of the whole house. For he calls the Temple, the Throne of his Glory, Jer. 14.21. and a glorious high Throne, chap. 17.12. that is, a Throne high and lifted up, as in this place. Ezekiel saw his vision abroad in the open field, by the River of Chebar, chap. 1.3. Isaiah first saw the Lord himself, and then his glorious attendants; Ezekiel first the Charist of his glory, and then God above it. Isaiah 's Seraphims had six wings, with two whereof they covered their faces, which Ezekiel 's Cherubims had not; and that because Isaiah 's vision represented Christ Joh. 12.41. with the mystery of the calling of the Gentiles, and rejection of the Jews, which the Angels were not able to look into, Ephes. 3.9, 10. and were therefore said to cover their faces with their wings, as not being able to look into the depths of those mysteries; but in Ezekiel 's vision, when they attended the Will of God in the works of his Providence, they looked upon them with open face. Wherefore from the diversity in all these Visions, it appears, that nothing certain concerning the form or wings of the Cherubims made by Moses can be collected. Most probably they had each of them only one face directly looking one towards the other, and each two wings, which being stretched out forward over the Mercy-seat, met each other, and were mere Emblems of the Divine presence and care over his Covenant, People and Worship.

And this was the whole furniture of the most holy Place in the Tabernacle of [§ 18] Moses. In that of the Temple of Solomon, which was more August and spacious, there was by God's direction two other Cherubims added. These were great, and large, made of the wood of the Olive tree, over-laid with Gold, and they stood on their feet behind the Ark Westward, with their backs towards the end of the Oracle, their faces over the Ark and Mercy-seat Eastward, toward the Sanctuary; their wings extending twenty cubits long, even the whole breadth of the house, and meeting in the midst, their inward wings were over the Ark, 1 King. 6.23, 28. 2 Chron. 3.11, 12, 13.

[§ 19] And this was that appearance of his Glory, which the Lord God of Israel granted unto his Church of old; which though it were beautiful and excellent, as appointed by himself, yet was it but carnal and worldly, in comparison of the Heavenly and glorious mysteries of the Gospel; especially of him, who being obscurely shadowed out by all this preparation of Glory, was in himself the real brightness of his Glory, and the express image of his Person, as shall further be declared on chap. 1.3.

Exercitatio XXIII.

THe principal Glory or all Mosaical Worship consisted in the Person and Office [§ 1] of the High Priest. The Scripture calls him, 〈 in non-Latin alphabet 〉 , the Great Priest, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 . This Priest with his Attendants of the same Family was the hinge, whereon the whole Worship of the Judaical Church depended and turned. And therefore our Apostle doth undeniably prove, that the Law of Commandments contained in Ordinances was to be changed, because there was a promise of raising up a Priest that was not of the House of Aaron, nor of the Tribe of Levi, which the observation of the Law in the Worship of God could not consist withal, Heb. 7.11, 12. Now this High Priest being in his Person and his Office, the Most Illustrious Type of the Messiah and his Office, and the principal means whereby God instructed his Church of Old in the Mystery of the Reconciliation and Salvation of sinners, most things concerning him, are expressly and at large handled by our Apostle, and must, God assisting, come under our consideration in the several places wherein by him they are insisted on; I shall therefore here only in these previous discourses give a brief account of some such concernments of his Person and Office as will not directly again occur unto us.

What was the state and condition of the Priesthood in the Church from the [§ 2] foundation of the world, until the time we now treat of, by whom that Office was executed, how they came unto it, and wherein it did consist, I have declared elsewhere. The Foundation of an especial Priesthood in the Church of Israel, is laid, Exod. 28. v. 1. Provision being made of Holy Things, God proceeds to supply the Church with Holy or Dedicate Persons for their Administration. The first thing expressed is the Call of the High Priest. Hereof there are two parts. First, God's Revelation and Authoritative Constitution concerning it. Secondly, His actual Consecration. The former is expressed, Exod. 28.1. And take thou unto thee Aaron thy Brother and his Sons, that they may Minister unto me in the Priests Office. Aaron was the Elder Brother of Moses, born three years before him, Exod. 7.7. and was now eighty four or eighty five years of Age, when God thus calls and appoints him to the Office of the Priesthood. With him all his Sons, all the Males of his Family were dedicated unto the Service of God in their successive Generations. And in this Call unto his Office, he was a Type of Christ, who entered not on his Priesthood, but by the Designation and Authority of the Father: Heb. 5.4, 5.

Secondly, Unto the completing of his Call, there concurred his Consecration or Separation [§ 3] unto God, at large described, Exod. 29. In general it is expressed, v. 1. by 〈 in non-Latin alphabet 〉 , which we render to Hallow, that is, to sanctify, to separate unto God in the Work of the Priesthood. This is general expression of his Consecration, for what we afterwards translate to consecrate, v. 9.29. respects only one particular Act of the whole work or Duty. Now the parts hereof were many, which may briefly be enumerated.

First, There was their Manuduction, their bringing to the Door of the Tabernacle, chap. 29. v. 4. 〈 in non-Latin alphabet 〉 ; thou shalt bring them nigh, the Word used in all sacred Approaches and Dedications to God. The Priests themselves were made a Corban.

Secondly, They were washed with water. v. 4. Thou shalt wash them with water. After this the Priests on all occasions were to wash themselves; at present this being a sacred action, and they being not as yet consecrated, it was performed towards them by Moses, who at this and other times discharged the Office of an Extraordinary Priest.

Thirdly, Being washed, they were clothed with the Holy Garments, v. 5, 6. of which afterwards.

Fourthly, The High Priest being clothed, was anointed with the Holy Oil poured on his Head, and running down over all his Garments, v. 7. Psalm 132. v. 2. The making, and use of this Ointment, prefiguring the Unction of the Lord Christ with all the Graces of the Spirit, Heb. 1.6. are declared, Chap. 30. v. 25.

Fifthly, Sacrifices of all sorts were offered unto God. 1. The Mincha or Meat-Offering. 2. The Chataath or Sin-Offering, v. 13, 1, 4. 3. The Hola, or whole Burnt Offerings, v. 18.25. 4. Shelamim or Peace-Offerings, v. 25. 5. Tenumoth, and Tenuphoth, Heave, and Wave-Offerings, v. 25, 26. 6. Nesek or the Drink-Offerings; v. 40. So that in the Consecration of the Priest, all Sacrifices also were as it were a-new consecrated unto God.

Sixthly, In the use of this Sacrifice there were five Ceremonies used belonging in a peculiar manner unto their Consecration. 1. The Filling of their Hand, Ver. 9. 〈 in non-Latin alphabet 〉 . This we have rendered, Thou shalt consecrate them, as though their Consecration was some peculiar Act distinct from these prescribed Ceremonies. But that which is thus expressed, is only one of them; or the putting of some parts of the Sacrifice into, or upon their Hands to bear to the Altar, which being the first Action in them belonging to the Sacerdotal Office, (for in all the former passages they were merely passive) is sometimes by a Synecdoche used for Consecration its self. 2. The putting of Blood, upon the Tips of their right Ears, and upon the Thumbs of their right Hands, and the great Toes of their right Feet, v. 20. intimating their readiness to hear, and perform the Will of God. And this blood was taken from one of the Rams that was offered for a Burnt-Offering. 3. The sprinkling of them with blood from the Altar, and the Anointing Oil together, upon all their Garments, v. 21. The Imposition, or laying of their hands on the Head of the Beast to be sacrificed for a Sin-Offering, v. 10.15. denoting the passing away of their sin from them, that they might be fit to Minister before the Lord. 5. The delivery of the Wave-Offering into their Hands as a pledge of their future portion, v. 24, 28.

Seventhly, The continuance of all this Ceremony is observed, v. 30. By the Repetition of the Sacrifices mentioned it was continued seven days. During this time Aaron and his Sons, abode night and day at the door of the Tabernacle of the Congregation; after all which they were admitted unto, and administered in their Office. Now all this Solemnity was used by the appointment of God, partly, to beget a Reverence in the Priests themselves unto his Worship, and in the Administration of it; partly, to teach and instruct the whole Church in the Mysteries of their Redemption by the true High Priest, whose Person and Office was shadowed out hereby, as afterwards will more fully appear.

[§ 4] Immediately upon the Revelation of the mind of God, for the setting apart of Aaron to the Priesthood, He prescribes the Garments that he was to use in the discharge of the Duties of his Office. For the Worship now instituted, b • ing outward and carnal, that which made an Appearance of Glory and Beauty as these Vestments did, was of principal consideration therein.

These Garments of the High Priest were of two sorts. First, Those of his ordinary and constant Ministration in the Sanctuary : Secondly, Those of his annual and extraordinary Ministry in the Most Holy Place. The first are appointed, Exod. 28. consisting of eight Parts.

First, 〈 in non-Latin alphabet 〉 : Breeches of Linnen for to cover the flesh of his nakedness, Exod. 28.42, 43. that is, to wear next unto him on his loins.

Secondly, 〈 in non-Latin alphabet 〉 , Exodus 39. v. 27. A Coat of fine Linnen, or Silk, which was next them over the Breeches, from the shoulders unto the Ancles.

Thirdly, 〈 in non-Latin alphabet 〉 , Exod. 39.29. A Girdle of Silk, or twined Linnen, with Purple, Blew and Scarlet, wherewith they girt the Coat under the Paps or Breast.

Fourthly, 〈 in non-Latin alphabet 〉 , Exod. 28.4. A Robe, all of Blew with Bells of Gold, and Pomegranates, hanging interchangably at the Fringes of it, in number, as the Jews say, seventy two of each sort; this Robe covered the Coat and Girdle.

Fifthly, Upon the Robe was 〈 in non-Latin alphabet 〉 the Ephod, which name we have retained, as not finding any garment in use else-where that should answer unto it. It was a covering for the shoulders, made of gold, blue, purple, scarlet, and fine linen, curiously wrought. In the top hereof, on the shoulders of the Priest, were two precious stones, Onyx say some, Beril say others, with the names of the Tribes of the children of Israel engraven on them, six on one stone, and six on the other, Exod. 28.9, 10, 11.

Sixthly, 〈 in non-Latin alphabet 〉 which we render a Breast-plate, wrought as the Ephod, and of the same materials. Herein were fastened in ouches of gold, twelve precious stones, with the names of the Tribes engraven on them: which Jewel, because of its use in Judgment, was called, as I suppose, Urim and Thummim, Exod. 28.15, 16, 17, 18, 30.

Seventhly, 〈 in non-Latin alphabet 〉 or a Miter for the head, made of fine linen, after the fashion of an Eastern Turban, sixteen cubits long, wreathed about his head, Exod. 28.

Eighthly, 〈 in non-Latin alphabet 〉 a plate, a flowring of gold, fastened with a lace of blue on the fore-front of the Mitre, wherein was engraven, 〈 in non-Latin alphabet 〉 Holiness to the Lord.

I have only named these things, without farther consideration of them; partly, because [§ 5] they have been inquired into, and controverted by many already; and partly, because I cannot myself come unto any certainty about sundry things relating unto them. The colors which we render blue, purple and scarlet, with the substance of that which we after translate fine linen, cannot be clearly manifested what they were. The stones of the Breast-plate and Ephod, for the most part are unknown, and their names are applied only by conjecture, unto such whose names are known to us. Concerning these things, the Jews themselves are at a loss, and give us only various rumors and surmises; and I shall not add to the heap of conjectures which have already been cast into this treasury.

The extraordinary Garments of the High priest I call them, which he wore only [§ 6] on the day of Atonement, because they were worn but once only. And these he used not in the whole service of that day, but only when he entered into the most holy place. Now these, though for the kind of them they were the same with the linen garments before mentioned, yet they were made particularly for that day. For after the service of that day, they were laid up in some of the Chambers belonging unto the Sanctuary: and they were four, linen Breeches, a linen Coat, a linen Girdle, and a linen Mitre, Levite. 16. v. 4. v. 25. These the Jews call the 〈 in non-Latin alphabet 〉 white garments as the other his 〈 in non-Latin alphabet 〉 garments of gold.

The High priest being thus arrayed, was prepared for the work of his Office, which [§ 7] was three-fold: 1. To offer Sacrifices to God for the people. 2. To bless the people in the name of God. 3. To judge them. For the first, our Apostle declares it, and insists upon it frequently in this Epistle, chap. 8.3. chap. 9.3, 4. chap. 7.2. chap. 10.1. And his work in the business of sacrifices was three-fold.

First, That which he performed himself alone, none being admitted to assist him, or to be present with him, or so much as to look upon him. This was that which he performed when he carried the blood into the most holy place on the day of Atonement, Levite. 16. Heb. 9.7. The sacrifice before the Ark, Mercy-seat and Cherubims was peculiar to himself alone. And in case of any occasional hindrance or impediment that might befall him, there was always a second Priest who was substituted in his room, that the great service of that day might not be omitted.

Secondly, That which he performed assisted by other Priests. Such was the whole service of the Sanctuary, Heb. 9.6. about the daily Incense, the Shew-bread, the Candle-sticks and Lamps, even all the service of the Holy place.

Thirdly, That wherein he had the assistance of the other Priests, and the service of the Levites. Such were all the services of the Court at the Brazen Altar, where the Levites assisted in the killing, slaying, and removal of the bodies of the beasts that were sacrificed.

The especial season of these services, Diurnal, Sabbatical, Monthly and Annual, are of too great variety and extent to be here insisted on.

Secondly, His blessing of the people was twofold. First, Solemn, at stated seasons, [§ 8] according unto a Form prescribed unto him, Numb. 6.23, 24, 25, 26, 27. Secondly, Occasional, with respect unto particular seasons, as Eli blessed Hannah, 1 Sam. 1.17.

Thirdly, His work also was to Judge the people. 1. In things concerning the House and Worship of God, Zech. 3.7. 2. In hard and difficult cases, he joined with the Judge or Ruler, in judging between men according to the Law, Deut. 17.12. 3. He was always a member of the Sanhedrim. This, I know, is denied by some of the Jews, but it seems to be warranted from Deut. 17. v. 8, 9, 10, 11, 12, 13.

[§ 9] Being thus appointed in his Office, a Succession also therein was designed, namely, by the First-born Male of the eldest Family or Branch of the Posterity or House of Aaron. But the tracing of this succession in particular, is greatly perplexed, for it is nowhere directly given us in the Scripture; for that space of time wherein the story of the Church is recorded therein. Different names are also in several places given unto the same persons, as seems most probable. Besides, Josephus, who is the only approved Writer of the Jews in things of this nature, is either corrupted in some passages on this subject, or doth palpably contradict himself. The Postalmudical Masters are so far from yielding any relief in this matter, that by their jarrings and wranglings they render it more perplexed. Neither have those amongst our Writers, who of old or of late have labored to trace this Succession, been able to agree in their computations. Four or five differing Catalogues I could give in, that are contended for with some earnestness. I shall not therefore hope, in this brief account of things which I am confined unto, to give light unto a matter of such intricacy and perplexity.

I shall therefore content myself to give the most passant account among the Jews of this Succession in general, with some few observations upon it, and so close this discourse.

[§ 10] It is generally agreed after Josephus, that the whole number of High priests from Aaron inclusively to the destruction of the second Temple, was eighty and three. For though in the Babylonian Talmud, some of them reckon up above eighty High priests under the second Temple alone, yet the more learned of the later Jews, as the Author of Tzemach David ad Millen. 4. An. 829. expressly prefer the authority of Josephus above them all.

Of these eighty three, thirteen administered before the Lord under the Tabernacle, or whilst the Tabernacle built by Moses in the Wilderness, was the sacred seat of divine Worship and Ordinances. Of these, the first was Aaron, the last Abiathar, who was put by the Priesthood by Solomon, a little before the building of the Temple. And in this Succession there was but one interruption; namely, when Eli of the House of Ithamar, the younger son of Aaron, was preferred to the Priesthood. It is probable that he had been second Priest in the days of his Predecessor, and was doubtless admitted unto the Office upon the reputation of his Holiness and Wisdom. And it may be that he whose right it was to succeed of the House of Phineas, was either uncapable, or judged unworthy.

[§ 11] In the first, or Solomon 's Temple, there administered eighteen High Priests, whose names are recounted by Josephus, lib. 11. cap. 4. lib. 20. cap. 9. Of these, the first was Zadok ; the last Jehozadeck who was carried into captivity by Nebuchadnezzar, 1 Chron. 6.14. though I question whether ever he administered as High Priest, only he was left at the destruction of the City and Temple, after the death of his father Seraiah. Nor was there any known interruption in this Series of Succession, being carried down in a right line from the House of Phineas by Zadok.

[§ 12] The remainder of the number before mentioned, served under the second Temple, being multiplied by the tumults and disorders which the people then fell into. The first of them was Joshua the son of Josedech ; the last one Phineas, or Phananias, made High Priest by the seditious Villains, a little before the last Siege and destruction of the City.

And this succession, or that during this season, had interruptions many and great. The first mentioned by Josephus was after the death of Onias, the fourteenth High Priest from the building of the Temple, when Antiochus first put in Joshua, who was called Jason, the brother of Onias, and afterwards displacing him, thrust in Menelaus into his room. After a while he puts out this Menelaus, and placeth one Alcimus, of another Family, in his steed.

After this Alcimus, the Family of the Maccabees, or Hasmoneans, took on them the office of the High priesthood. Their race being extirpated by Herod, Ananus a private Priest, was by force and power put into the place. And from this time forward, to the destruction of the Temple, there was no order observed in the Succession of the High Priest, but persons were put in and out at the pleasure of the Rulers, either the Romans or the Herodians. For Hyrcanus being taken prisoner by the Parthians, and Antigonus, the son of Aristohulus his brother, being taken by Herod and Sofia, and crucified at Antioch by Marc. Antony, in whom the race of the Hasmonaeans ended, vile persons were put in and out at pleasure, some for a year, some for a month, one for a day, some for a longer season; until the whole Nation, Church and State, rushing into its final and fatal ruin, in their Rebellion at Jerusalem they thrust out Matthias put in by Agrippa, and chose one by lot to succeed him; when God, to manifest his disapprobation of them, caused the lot to fall upon one Phananias, a mere Ideot, who knew nothing of the place or office which they called him unto, with whom ended the Church and Priesthood of the Jews.

Exercitatio XXIV.

[§ 1] THe principal Worship and Service of God, both in the Tabernacle and Temple, consisted in Offerings and Sacrifices. For these did directly represent, and in their general nature answered that which was the foundation of the Church, and all the Worship thereof; namely, the Sacrifice of the Son of God: and he is called the Lamb of God, which taketh away the sin of the world, Joh. 1. v. 29. because he fulfilled and perfectly accomplished what was prefigured by the sacrifice of Lambs, and other creatures, from the foundation of the world. Neither were these Offerings and Sacrifices anything, but means of God's institution, for men to express by them their faith in the first promise. Nor were Sacrifices in general now first instituted, nor the kinds of them first appointed; but the most of them were observed upon Divine Revelation and command from the entrance of sin, and giving of the Promise; only they were rescued in the repetition of them unto Moses, from the superstition that was grown in their observance, and directed unto a right Object, and attended with suitable instructive Ceremonies in the manner of their performance.

[§ 2] Now these Offerings were of three sorts. First, those of the Court, or Brazen Altar, by blood and fire. Secondly, those of the Sanctuary at the Altar of Incense, and table of Shew-bread. Thirdly, those of the most holy place before the Ark, Mercy-seat and Oracle. The first of these represented the bloody death of Christ, and sacrifice on the Cross: the second his Intercession in Heaven: and the third, the 〈 in non-Latin alphabet 〉 , or effects of both, in Atonement and Reconciliation. And these our Apostle mentions, chap. 8. v. 3, 4. Every high priest is ordained to offer gifts and sacrifices: and there are priests that offer gifts according to the Law. Chap. 9. v. 7. Into the second went the high priest alone once every year; not without blood, which he offered for himself and the errors of the people. v. 12. By the blood of bulls and calves. v. 13. The blood of bulls and calves, and the ashes of an heifer, sprinkled. v. 22. Almost all things are by the Law purged with blood. chap. 10. For the Law having a shadow of good things to come, not the very image of the things, can never with those sacrifices which they offer year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered; because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is remembrance again made of sins every year. For it is not possible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not. v. 11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sin. Chap. 13. v. 11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp.

Evident it is, that these and the like passages, wherein our Apostle refers to the institution, [§ 3] nature, use, end and manner of the observation of sacrifices, cannot be rightly understood, without some distinct notion of them, as prescribed by God unto Moses, and observed by the people under the Old Testament. I shall therefore here give a brief system of them, and account concerning them.

Sacrifices of the Altar in general were 〈 in non-Latin alphabet 〉 Corbanim. The name it may [§ 4] be of 〈 in non-Latin alphabet 〉 is not distinctly applied unto every sort of them; but whereas everything that any man 〈 in non-Latin alphabet 〉 brought nigh to dedicate or offer unto God, was thence 〈 in non-Latin alphabet 〉 , we may allow it to be the general name of all sacrifices. And therefore on the close of the annumeration of all Fire-offerings, it is added, This is the Law which the Lord commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer, or bring nigh 〈 in non-Latin alphabet 〉 , their Corbans, that is, offerings or sacrifices of all sorts.

Now every 〈 in non-Latin alphabet 〉 was either 〈 in non-Latin alphabet 〉 Isha, a Firing, or 〈 in non-Latin alphabet 〉 Terumah, an heave-offering, [§ 5] or 〈 in non-Latin alphabet 〉 Tenupha, a wave-offering; the 〈 in non-Latin alphabet 〉 Ishim were 〈 in non-Latin alphabet 〉 kodesh kodashim; holiness of holiness, or most holy; all but one; the other were 〈 in non-Latin alphabet 〉 kodesh hi •• ulim, holiness of praises, Levite. 19.24.

The 〈 in non-Latin alphabet 〉 or Fireings, Fire offerings, were expressly of six sorts, as they are distinctly [§ 6] set down Levite. 7. v. 37. 1. 〈 in non-Latin alphabet 〉 hola, the Burnt offering; 2. 〈 in non-Latin alphabet 〉 Mincha, the Meat offering: 3. 〈 in non-Latin alphabet 〉 Chataath, the Sin-offering; 4. 〈 in non-Latin alphabet 〉 Ascham the Trespass-offering; 5. 〈 in non-Latin alphabet 〉 Milluim, Consecration; 6. 〈 in non-Latin alphabet 〉 Zebach Shelamim, Peace-off • rings; so are they rendered by ours, how rightly, we shall see afterwards. Besides, the 〈 in non-Latin alphabet 〉 Mincha contained that, properly so called, the Meat-offering; and 〈 in non-Latin alphabet 〉 Nesek, the Drink-offering. The LXX render the verse, 〈 in non-Latin alphabet 〉 . This is the Law of whole Burnt offerings, and of sacrifices, and for sin, and trespass, and of perfection, or consummation, and of the sacrifice of salvation. The particulars shall be examined as they occur. The Vulgar Latin reads the words, Lex holocausti, & sacrificii pro peccato, & delicto, & pro consecrasione, & pacific • rum victimis; This is the Law of the whole-burnt-offering, and of the sacrifice for s • n, and trespass; and for consecration, and for the sacrifices of peace-makers. And herein either the Mincha is wholly left out, or the words should be read, & sacrificii, & pro peccato ; and so answer to the Greek, expressing 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 sacrifi • ium, though improperly.

These 〈 in non-Latin alphabet 〉 , Fire offerings are moreover distinguished into 〈 in non-Latin alphabet 〉 Zebach, and 〈 in non-Latin alphabet 〉 [§ 7] Mincha in a large sense. For it is evident that 〈 in non-Latin alphabet 〉 Mincha is used very variously. For, 1. Sometimes it is of as large a signification as 〈 in non-Latin alphabet 〉 Corban itself; and is frequently applied unto offerings of blood, as well as of meat and drink, Gen. 4. v. 4. 2▪ Sometimes it is contra-distinguished to 〈 in non-Latin alphabet 〉 , and denotes all sacrifices by fire, not of beasts and blood; Psal. 40. v. 6. Dan. 9. v. 27. Levite. 7. v. 34. 3. Sometimes it signifies that peculiar offering, which being made of flower or meal with oil, we call the Meat-offering, Levite. 2.1. Wherefore in this distribution, 〈 in non-Latin alphabet 〉 , victima, sacrificium mactatum, a slain sacrifice; compriseth, 〈 in non-Latin alphabet 〉 hola, 〈 in non-Latin alphabet 〉 chataath, 〈 in non-Latin alphabet 〉 Ascham, and 〈 in non-Latin alphabet 〉 Sh • lamim ; 〈 in non-Latin alphabet 〉 , that which was peculiarly so, Mincha ; and 〈 in non-Latin alphabet 〉 Nesek, 〈 in non-Latin alphabet 〉 Milluim partook of both. And these things must be a little further explained.

First, 〈 in non-Latin alphabet 〉 Corban, the general name of all sacrifices, taken from the general nature, [§ 8] in that they were all brought nigh unto God, is usually rendered by the vulgar Latin, Oblatio, and by us suitably an Offering ; is properly appropinquatio, a drawing nigh, from 〈 in non-Latin alphabet 〉 to approach, to draw near. The LXX render it constantly by 〈 in non-Latin alphabet 〉 , a gift ; unless it be, Nehem. 10.34. chap. 13.30. 〈 in non-Latin alphabet 〉 , is munus, donum. And so is it rendered by the Evangelist, Matth. 5.23, 24. and chap. 15.5. Usually it is such a gift, as is presented to appease, reconcile, or obtain favor; which amongst men the Hebrews call 〈 in non-Latin alphabet 〉 shocad. So Plato, 〈 in non-Latin alphabet 〉 ; which the Poet translates.

And this Joash in his Parable seems to allude unto, Judge. 9. v. 13. where he brings in the Vine saying, Shall I leave my Wine, 〈 in non-Latin alphabet 〉 delighting God and man ; namely, in sacrifices and gifts, which are a great propitiation, which always ariseth from a savor of rest. Corban then is any Gift brought nigh and offered unto God in any sort.

Of these Offerings or Gifts, some were 〈 in non-Latin alphabet 〉 Ishim. 〈 in non-Latin alphabet 〉 is first mentioned, Exod. 29.18. Thou shalt burn the whole Ram upon the altar, it is a burnt-offering unto the Lord, 〈 in non-Latin alphabet 〉 a savor of rest, a firing unto the Lord; ignitio. Thus all sacrifices were called that were burned on the Altar, either wholly or any part of them. The Greeks thought they had no proper word to express this by, (as frequently in all their abundance they are straightened in expressing the signal emphasis of the divine Hebrew ) have variously rendered it; not once properly, or with any intimation of the native importance of the word. Sometimes they translate it 〈 in non-Latin alphabet 〉 , Exod. 29.18. sometimes 〈 in non-Latin alphabet 〉 , to the same purpose. Levite. 11.13. chap. 2.2. a Sacrifice ; sometimes 〈 in non-Latin alphabet 〉 , Levite. 2.9. that is, an Oblation, an Offering; thus most frequently. But whereas that word signifies primarily the seed of fruit, or the profit made by it, and is but tralatitiously accommodated unto Oblations, it doth most improperly express 〈 in non-Latin alphabet 〉 , which principally intended the sacrifices of beasts, as burnt in the fire. It is then the general name of all Sacrifices or Gifts burnt on the Altar, in part or in whole.

Every 〈 in non-Latin alphabet 〉 or fire offering, was either 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . Sebach the Greeks render constantly by 〈 in non-Latin alphabet 〉 , and words of the same original; that is, a sacrifice of slain beasts. Victima, H • stia Mactata. 〈 in non-Latin alphabet 〉 is to sacrifice by killing ; though I know that Eustathius thinks that Homer useth 〈 in non-Latin alphabet 〉 only for 〈 in non-Latin alphabet 〉 ; but its constant use in all Authors is to kill in sacrifice. And 〈 in non-Latin alphabet 〉 is properly a slain sacrifice ; though it be often used in the Scripture metaphorically. So doth 〈 in non-Latin alphabet 〉 signify, properly the same with 〈 in non-Latin alphabet 〉 , Teth and Zain b • ing easily and often changed; that is, to kill and slay. And Elias Levita observes, that it is but twice used when it doth not directly denote killing. And from this kind of sacrifices had the Altar its name. 〈 in non-Latin alphabet 〉 misbeach ; and so in the Greek 〈 in non-Latin alphabet 〉 . Now of the sacrifices that were 〈 in non-Latin alphabet 〉 there were four sorts; 1. 〈 in non-Latin alphabet 〉 the Burnt-offering; 2. 〈 in non-Latin alphabet 〉 the Sin-offering; 3. 〈 in non-Latin alphabet 〉 the Trespass-offering; 4. 〈 in non-Latin alphabet 〉 Peace-offerings; and in part also the 〈 in non-Latin alphabet 〉 or Consecration-offerings, &c. as was before observed.

[§ 11] 〈 in non-Latin alphabet 〉 the second species of the 〈 in non-Latin alphabet 〉 ; the word is of an uncertain original, and various signification. Those who suppose that it respected only offerings of the fruits of the earth, are greatly mistaken. Instances have been given already to the contrary, and more shall be added. Generally learned men deduce the word from 〈 in non-Latin alphabet 〉 , that mem may be esteemed a radical letter, whence in the plural number it is read 〈 in non-Latin alphabet 〉 in the misna ; which yet is but a feigned radix, nowhere used in the original, or the Targum: and it is read 〈 in non-Latin alphabet 〉 in the Scripture, as Psal. 20.3. Hence some deduce it from 〈 in non-Latin alphabet 〉 , to lead or bring to, making it agree in its general signification with 〈 in non-Latin alphabet 〉 cor • an. Some think it may rather be deduced from 〈 in non-Latin alphabet 〉 to refresh, recreate, give rest; and that because it is called emphatically a savor of rest unto the Lord, Levite. 2. v. 2. The LXX sometimes render it 〈 in non-Latin alphabet 〉 , manifesting that they knew not the precise importance of the word, and therefore left it untranslated. It comprised, as was said, the mincha properly so called, and the 〈 in non-Latin alphabet 〉 or Drink-offering, and had a place also in the offerings of Consecration. And these were the Corbanim or oblations, that were Ishim, or Fire-offerings, and 〈 in non-Latin alphabet 〉 most holy to the Lord.

[§ 12] Of the other sort of Offerings, which were only 〈 in non-Latin alphabet 〉 holiness of praises, there was no general name; but they were either 〈 in non-Latin alphabet 〉 Terumah, the Heave-offering, or 〈 in non-Latin alphabet 〉 Tenuphah, the Wave-offering, whereof we shall speak afterwards.

[§ 13] The matter of all these Sacrifices was of three sorts. 1. Beasts. 2. Fowls, or Birds. 3. Fruits of the earth; all accompanied with Salt and Incense. Of Beasts there were also three sorts designed to this use and service; one of the Herds, namely, Bullocks; and two of the Flocks ; 1. Sheep, 2. Goats. Of Fowls or Birds, two sorts were used; 1. Turtles, 2. Pigeons, and it may be Sparrows, in the singular case of the sacrifice for the cleansing of the Leper, Levite. 14.4. In all of these (that is, of the Beasts) it was required that they should be, 1. Males, unless in the Sin and Trespass offering. 2. Without blemish. The fruits of the earth were of all sorts, useful to the life of man. And all these sacrifices from their general ends may be reduced unto three heads. For they were all of them either, 1. Propitiatory, as designed to make atonement for sins; or, 2. Euctical, to impetrate mercies from God; or, 3. Eucharistical, to return praises unto him.

[§ 14] The first particular sacrifice instituted in the Church of Israel, regulated and directed, Levite. 1. was the 〈 in non-Latin alphabet 〉 , the Burnt-offering. I say it was then first prescribed unto that Church, after the rearing of the Tabernacle, and regulated as to the times, occasions, and seasons of its celebration; for as to the nature of it, it was instituted and observed from the foundation of the world. And it seems to have been the first acceptable sacrifice, namely, that which Abel offered, Gen. 4.4. For whereas it is expressly said of the offering of Cain, not only that it was mincha, but that it was of the fruits of the earth, that is, a meat-offering; it is said only of Abel, that he brought 〈 in non-Latin alphabet 〉 of the firstlings of his flock, and of the fat thereof ; that is, either with their fat, or the fat firstlings, the proper matter of this sacrifice. Our Apostle calls it his 〈 in non-Latin alphabet 〉 , his gift, that is, his 〈 in non-Latin alphabet 〉 , or free-will-offering, as all were before the Law; and his 〈 in non-Latin alphabet 〉 , Heb. 11.4. the sacrifice that he slew to the Lord. But the name is first expressed, Gen. 8.20: where both the matter and nature also of it is set down; Noah built an altar, and took of every clean beast (Bullocks, Sheep and Goats) and of every clean fowl (Turtles and Pigeons) (this God had instructed him in) 〈 in non-Latin alphabet 〉 and offered burnt offerings on the altar. So did Job, before the giving of the Law, chap. 1.5. which God also prescribed unto his friends, chap. 42.8. as did Jethro also in the Wilderness Exod. 18.12. For from that sacrifice of Noah, was this Rite of whole-burnt-offerings derived by tradition unto all Nations of his posterity: but the end and use of it being lost, it was in process of time, by the craft of Satan, turned into the chiefest way of exercising their idolatry.

The matter therefore of this sacrifice was preserved among the Heathen ; although [§ 15] they made use of other creatures also, then what were allowed in the Law of Moses, or applied unto that purpose by any who were guided by divine direction. Their principal solemn sacrifices were of the Herd, which therefore they called 〈 in non-Latin alphabet 〉 , or buthysia, the sacrifice of Oxen, and that of all sorts of Kine.

as Virgil. And he also expresseth the way of offering these Bulls or Oxen to Neptune, Apollo, and of their feigned Deities.

They committed their whole inwards unto flames on the Altar ; which expresseth this Holocaust. And they offered Kine of all sorts. So Homer tells us, that Nestor sacrificed 〈 in non-Latin alphabet 〉 , that is, an Heifer or a Bullock of one year old, 〈 in non-Latin alphabet 〉 , saith Eustathius ; as in many cases the Law directed. And the Poet adds, Which none had brought to the yoke, as the same was required in the sacrifices of the Law. To the Moon they sacrificed a Bullock, whose horns turned into the likeness of her first appearance: And a barren heifer to Proserpina. And Plutarch telleth us, that some of the old Egyptians offered a Red Heifer in sacrifice, which I much doubt; and suppose rather the report to have risen from the Ceremonies of the Red Cow instituted in the Wilderness, when the People came out of Egypt. But whereas an Ox was an harmless and useful creature, some of them began at length to suppose that it was not meet to use them in sacrifice. But to keep up the old tradition of this kind of offering, they made a Cake, which they called Papanon, and fashioned it into the similitude of an Ox, and termed it an Ox, as Hesychius in 〈 in non-Latin alphabet 〉 . So the images of idolatrous Groves, placed by Idolaters in the Temple of old, are called Groves in the Scripture; and the small Shrines made for Diana, are called Temples.

Sheep also they sacrificed, especially Lambs, to Jupiter, Minerva, and Diana ; and [§ 16] Goats or Kids to Bacchus. Whence is that of the Poet.

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Which as Suetonius testifies, was bitterly reflected on Nero Caesar upon his foolish Edict for the cutting down of Vines in Italy. Birds or Fowls also they offered or sacrificed, but without distinction; Cocks, Geese, Turtles, and the like.

[§ 17] But besides these things that were of ancient Tradition, they added as the matter of their Sacrifices all sorts of living Creatures, even such as the Law of nature refused, and such as among the Jews were in an especial manner forbidden; neither ever were they in use amongst the first Fathers of the world, until after the Babylonian dispersion. Of the first sort was their sacrificing of men, which I have elsewhere shown to have been Catholic in the world. Of the latter, to omit Horses, Dogs, and the like, we may take an instance in that of Swine. 〈 in non-Latin alphabet 〉 , the Offerings of Swine, was the principal, and as the most of them judged the most ancient kind of Sacrifice amongst them. This they constantly used, whether in Consecrations, or Lustrations, or Confirmations of Covenants, the most solemn occasions of their Sacrifices. So in the first way he speaks in Aristophanes,

And in case of Lustration or Expiation, Plautus speaks to the same purpose in his Maenechmi,

Young man, what is here the price of Swine fit for sacrifice? take a piece of Silver of me, and get thyself expiated, (or freed from thy malady by Sacrifice) with my money; for I 〈◊〉 certainly that thou art mad.

And another concerning Covenants.

They ratified their Covenants by the Sacrifice of a Female Swine. But this by the way; we return.

[§ 18] The Nature, and Manner of it in the Church of Israel, is directed, Levite. 1: In general, as was said, it was 〈 in non-Latin alphabet 〉 , Corban, a Gift brought nigh to God: ver. 3. 〈 in non-Latin alphabet 〉 ; if his Corban be Hola. From 〈 in non-Latin alphabet 〉 , Hala, ascendit, to go upward, it was so called. The LXX. render it for the most part by 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , as doth our Apostle, Chap. 10.6. that which is wholly consumed or burnt, as this was all but the skin. For the 〈 in non-Latin alphabet 〉 mentioned, v. 8. and Chap. 8. v. 20. and nowhere else in the Scripture, rather signifies the whole trunk of the body after the head was cut off, then the fat of the Cawl, as we render it. And it is not unlike, but they might make use of the word 〈 in non-Latin alphabet 〉 , because the beginning of it answers in sound unto the Hebrew 〈 in non-Latin alphabet 〉 , for that they were at a loss in expressing the names of the particular Sacrifices, hath been declared. But 〈 in non-Latin alphabet 〉 signifies to ascend ; and because things that do so, do disappear, and seem not to be, it denotes also to consume, or to be consumed; and from either of these significations, this Sacrifice which was wholly burnt, may take its name.

[§ 19] In the Manner of this Sacrifice, it is observable; that he who brought it was to put his hand on the head of it, v. 4. 〈 in non-Latin alphabet 〉 , and put his hands upon the head of the Burnt-Offering ; lay them on, that the Beast might seem to bear and sustain them; so we, after the Vulgar Latin, Manus suas, his hands, in the Original his hand. And the Hebrews are divided, whether he laid on only one hand, his right hand, or both. Chap. 16. v. 21. Where the High Priest was to perform this duty in the name of the people, it is said expressly, that he shall put 〈 in non-Latin alphabet 〉 , both his hands on the head of it: whence most conclude; that both the hands are here also intended. But this seems rather to be an Argument unto the contrary. For in saying that the High Priest (who was to offer for himself as well as the people) in his performance of this work, shall lay both his hands, and when a private person did it, he shall lay on his hand, the Holy Ghost seems to intimate a difference between them in this action. And this Ceremony was observed only when the Offerings was of Beasts ; not so when it was of Fowls or Birds. And when the season of the Sacrifice was stated by God's prescription for the use of the People, the Priest was to perform this duty. The meaning of the Ceremony was, quod illorum capiti sit ; typically and representatively to impose the sin of the Offerer, on the head of the Offering, to instruct us in the bearing of our sin by Christ, when through the eternal spirit he offered himself unto God.

Secondly, The Beast, now a Corban, by being brought unto the Altar, was to be [§ 20] slain. 〈 in non-Latin alphabet 〉 , v. 5. He shall kill the Bullock ; that is, say some, he that brought the Offering, was to kill it. For say they, those that killed the Offering, are distinguished from them that took the blood of it, and sprinkled it on the Altar, 2 Chron. 29.22. So they killed the Bullocks, and the Priests received the blood, and sprinkled it on the Altar. But those slayers seem not to have been the People, but the Levites, who were to assist the Priests in their Service, Numb. 8.19. and who in all greater Sacrifices, did the outward work of killing, and slaying. See 2 Chron. 35. 10, 11. as also it is said expressly, that they slew the Paschal Lamb, 2 Chron. 30. And unto this killing of the Bullock, or Kid, or Lamb, answered the wringing off of the head of the Bird, if the Burnt Offering were of Fowls, which is expressly said to be done by the Priest, v. 15. And of him that kills the Offering, v. 5. it is said, he shall flay it, and cut it into its pieces, v. 6. which was the work of the Priests and their Assistants.

The place where it was to be killed, was on the North side of the Altar, v. 11. And when it was killed, the blood was taken, or wrung out and sprinkled about the Altar, v. 5. which sprinkling of blood was used in all Sacrifices of living Creatures, as eminently prefiguring our sanctification, or purifying of our hearts from an evil conscience by the sprinkling of the blood of Christ, Heb. 9.14. Chap. 12.24.

The Beast being killed, was slayed and opened; made 〈 in non-Latin alphabet 〉 , [§ 21] naked, and opened, which our Apostle alludes unto, Chap. 4.13. Afterwards it was cut into pieces, v. 6. which pieces were salted, Chap. 2.13. and then laid in order on the wood upon the Altar, v. 8. as also were the legs and inwards, after they were washed, v. 9. As our bodies in our approach unto God are said to be washed with pure water, Heb. 10.22. The everlasting fire, typing out the eternal Spirit, through which Christ offered himself unto God, Heb. 9.14. being applied by the Priest unto the Wood, the whole was incinerated, Psalm 20.3. continuing to burn it may be all night long; though no Sacrifice was to be offered but by day, which made them watch for the morning, Psalm 130.6. The differing Ceremonies in killing and offering of the Fowls are clearly expressed in the same Chapter.

The End of this Offering was always to make Atonement. So the Text; [§ 22] 〈 in non-Latin alphabet 〉 , v. 4. It shall be accepted for him to make Atonement for him : 〈 in non-Latin alphabet 〉 , says One, Quod latin vertitur expiare, hoc est, Deo aliquem commendare ; it is to commend any one to God. A sense which neither will the word bear, nor the nature of the thing admit: 〈 in non-Latin alphabet 〉 is always, to be accepted ; and for what end shall the Sacrifice be accepted? 〈 in non-Latin alphabet 〉 , to appease, atone, to make atonement for him, as we shall show elsewhere; not absolutely; this it could not do, Heb. 10. 1, 2, 3. but in a Representation, as they were a shadow of good things to come, v. 11.

There are reckoned up eighteen times wherein this kind of Offering was to be made [§ 23] by express Institution; the annumeration whereof, belongs not unto us in this place. Nine of them refer unto particular occasions and emergencies, the other nine had their fixed seasons, occurring daily, monthly, or annually. Only we may observe that of this kind of Offering was the 〈 in non-Latin alphabet 〉 , the juge sacrificium, or continual Sacrifice which was offered Morning and Evening, with whose final, removal, or taking away, the Church and Worship of the Jews utterly ceased, Dan. 9.27. And as it had a precise command, for its being offered Morning and Evening continually, so in the constant acknowledgement of God therein, in the vicislitudes of Night and Day there was such a suitableness to the Light and Law of Nature in it, that it prevailed among the Heathen themselves in their Idolatrous Services; witness that of Hesiod,

And so at Rome, the Pinarii and Potitii sacrificed to Hercules, in Ara Maxima, Morning and Evening, as Livy, Plutarch, and Dionysius testify. The Custom also of Feasts at this Sacrifice, to testify mutual Love and Peace amongst men, was common with the Jews unto the Gentiles. Thus when Jethro, Moses his Father in Law offered a Burnt-Offering and Sacrifices, Aaron and all the Elders of Israel came to eat Bread with him before God, Exod. 18.12. And so also in the Sacrifices that Agamemnon offered in Homer Iliad B. he called the Ancients and Princes of the Grecians to a Banquet at it with him; as did Nestor likewise with those about him, at his great Sacrifice. Od • ss. G.

The next sort of Offerings that was regulated in the Law, was the 〈 in non-Latin alphabet 〉 , which as it denoted an especial kind of Sacrifice we have from the matter of it, rendered a Meat-Offering, Levite. 2.1. And this, as was said of the whole Burnt-Offering before, was not then first instituted and appointed, but only regulated and solemnly approved. For it had been observed from the beginning, and consisting in the fruits of the earth, had a great foundation in the Law of Nature. Thus Cain brought his 〈 in non-Latin alphabet 〉 Mincha of the fruits of the earth to offer unto God, Gen. 4.3. And there is no doubt but that as to the kind of it, it was acceptable unto God, as of his own Institution, though the Person that offered it, for want of faith was not approved Heb. 11.3.

[§ 25] The Name, as was in part before observed, is, as of an uncertain Original, so variously used and applied. Sometimes it is used for a Civil Gift of men one to another; or a present, 1 Sam. 10.27. Sometimes for any Offering or Sacrifice. So Abel's Sacrifice which was in especial a Burnt-Offering, is called his Mincha, Gen. 3. Hence it is sometimes rendered in the New Testament by 〈 in non-Latin alphabet 〉 , a Sacrifice, a bloody Sacrifice, Matth. 9.49. Acts 7.42. And our Apostle from Psal. 40.6. renders 〈 in non-Latin alphabet 〉 , Sebach and Mincha, by 〈 in non-Latin alphabet 〉 , Heb. 10.5. Sacrifice and Offering ; by both a which terms Sacrifices only of Atonement and Propitiation were intended, and not the especial Meat-Offering, which was properly Eucharistical, and not Propitiatory. And the expression in that of the Psalmist, answers directly unto what God speaks concerning the house of Eli, 1 Sam. 3.14. The sin of the house of Eli shall not be expiated, 〈 in non-Latin alphabet 〉 , neither by Sebach, nor by Mincha : that is, by no sort of Sacrifices appointed to make Atonement, or to expiate sin. So also is the word used, 1 Sam. 26.19. But as it denotes the especial Offering now under consideration, it was not ordinarily appointed to make Atonement. I say not ordinarily, because there was an especial dispensation in the case of the Poor man, who was allowed to bring Flower and Oil, the matter of the Mincha, instead of the 〈 in non-Latin alphabet 〉 , Ascham, or Trespass-Offering, Levite. 5.11, 12. And yet Atonement properly was not made thereby; only in it, or the appointment of it, there was a testification of God's acceptance of the Person with a non obstante for his Trespass. And hence doth our Apostle use his 〈 in non-Latin alphabet 〉 , his almost in this business, Heb. 9.22. Almost all things are purged with blood. The like allowance was in the Offering of the jealous Person : It was to consist of Barley Meal, the matter of the Meat-Offering; but it made no Atonement; for it is expressly said, That it was to bring sin to remembrance; Numb. 5.15. Whereas every Sacrifice of Atonement, was for the covering of sin, and the casting of it out of Remembrance.

[§ 26] As the Mincha denotes a peculiar Offering, whose Laws and Ordinances are recorded, Levite. 2.1, 2, &c. the matter of it, was 1. 〈 in non-Latin alphabet 〉 , Soleth, simila, v. 7. that is, the flower of Wheat. So it is expresed, Ezek. 45.13, 15. In one case 〈 in non-Latin alphabet 〉 , farina hordacea, Barley meal (so we render the word) was used, Numb. 5.15. But 〈 in non-Latin alphabet 〉 Kemach is properly, Bran, Barley bran. This was the Offering in the case of jealousy, God appointing therein the use of Barley, the worst of Bread-corn and the bran of it, the worst of that grain, prohibiting the addition of Oil and Frankincense, to testify his dislike of the matter either in the sin of the Woman, or the causeless jealousy of the man. 2. 〈 in non-Latin alphabet 〉 , biccurim, primae fruges, frugum primitiae, first fruits; that is, 〈 in non-Latin alphabet 〉 , corn newly ripened in the ear. 3. Oil. 4. Frankincense. 5. Salt, v. 1, 2, 3, &c. And the use of two things are expressly forbidden, namely Leaven and Honey, v. 11. Hereunto also belongeth the 〈 in non-Latin alphabet 〉 , Nesec, or Drink-offering, which was an addition of Wine unto some Sacrifices, never used separately. And the Psalmist shows how this degenerated amongst Idolaters, who in their superstitious rage, made use of the blood of living creatures, it may be of men, in their libamina. They had 〈 in non-Latin alphabet 〉 , drink-offering of blood, which he abhorred, Psal. 16.3.

Now this Offering was sometimes offered alone by its self, and then it was of the [§ 27] number of free-will offering, whose Law and Manner is prescribed, Levite. 2. For the most part it was annexed unto other Sacrifices ; and it was either stated and general▪ or occasional and particular. The stated Meat-Offerings say some, concerned the whole Congregation, and they reckon up three of them; 1. The Wave sheaf, Levite. 23. 10, 11. 2. The two wave loaves, v. 17. 3. The daily shewbread, Levite. 24.5. But whereas we have shown that the 〈 in non-Latin alphabet 〉 Mincha was one of the 〈 in non-Latin alphabet 〉 , or a Fire-Offering, and also it was 〈 in non-Latin alphabet 〉 most holy, Levite. 2.10. these being neither of them, they belonged unto the Terumah, of which afterwards, and were none of them Mincha, or the Meat-Offering properly so called. It is true at the offering of the Wave-sheaf, and the Wave-loaf, there was a Meat-offering offered unto God, consisting of two tenth deals of Soleth, or wheat-flower mingled with Oil, and the fourth part of an Hin of Wine for a Drink-offering, which were burned in the Fire; Lev. 23.13. but themselves were a Terumah, and not a Mincha. The particular and occasional offerings of this nature, are reckoned to be, 1. The poor man's Offering, Levite. 5.11. 2. The Jealousy-offering, Numb. 5.15. 3. The Offering of the Priests at their Consecration, Levite. 8.26, 28. 4. The High Priests daily, Meat-Offering, Levite. 6.20. 5. The Leaper offering, Levite. 14.10. 6. The Dedication offering mentioned, Numb. 8. But some of these, have a participation in the matter, but not in the nature of the especial Mincha. The principal signification of this Offering is expressed, Isa. 66.20. compared with Rom. 15.16. Mal. 1. 10, 11. compared with 1 Tim. 2.8. And two things in it express the Grace of the Covenant; First, The handful that was for a memorial; that is, to bring to memory the Covenant of God; and Secondly, The Salt, which declared it firm and stable.

Hereunto, as we have said, belongs the 〈 in non-Latin alphabet 〉 , nesek, which as directed in the Law, was [§ 28] but one part of the Mincha, and is not reckoned among the distinct species of Offerings, as they are summed up, Lev. 7.37. And the Reason is, because under the Law it was never offered alone by its self, but as an Appendix unto Burnt-offerings, Sin-offerings, and Peace-offerings, to complete the Mincha, or Meat-offering that accompanied them. But of old before the Reformation of Sacrifices by Moses, it was a distinct Offering by its self, Gen. 35.14. Jacob offered a Drink-offering, that is of Wine, which was its primitive Institution and Practice. And it was always to be of Wine; Numb. 15. This, Chap. 28. v. 7. is called 〈 in non-Latin alphabet 〉 , Shechar, which although we generally translate strong drink, yet it appears from hence to have been a strong inebriating Wine; and so the most learned of the Jews suppose. We call this Nesek, a Drink-offering, in answer to the name we give unto the Mincha, a Meat-offering, that is, Offerings whose matter was of things to be eat and drunk. It may be otherwise called a Pouring, an Offering poured out; Libamen, a sacred effusion. And these Offerings were most holy also, Lev. 2.10.

These Offerings of the fruits of the earth as they were in use among the Heathen, so [§ 29] the most learned of them did contend, that they were far the most ancient kind of Sacrifices amongst men, as Plato expressly, lib. 6. de Legib. but we know the contrary from Gen. 4. where the first Sacrifices in the world are recorded. The latter Pythagoraeans also condemned all other Offerings, all that were 〈 in non-Latin alphabet 〉 , of living creatures; as I have elsewhere shown out of Porphyry ; though Cicero testify of Pythagoras himself that he sacrificed an Ox. And whatever was appointed in this Meat-offering, they also made use of. Their Far, Mola salsa, 〈 in non-Latin alphabet 〉 , that is flower of Wheat, or Barly mingled with water and salt, is of most frequent mention amongst their sacred things. So also were their placentae and Liba adorea, their Cakes made with Flower, Oil, and Honey. What was their use to the same purpose of Wine and Frankincencense, the Reader may see at large in the seventh Book of Arnobius adverse. Gentes.

The next solemn Sacrifice in the Order of their Appointment under the Law, is, [§ 30] that which is called 〈 in non-Latin alphabet 〉 , Sebach Shelamin, which we render Peace-offerings, Levite. 3.1. It is by Translators rendered with more variety than any other Word used in this matter. By the Greeks 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , a Sacrifice of Salvation, of Expiation, of Praise, of Perfection. And the Latins have yet more varied in their expression of it; Sacrificium pacium, perfectionum, gratulationum, salutis, retributionum, integrorum, mundorum, sanctisicatorum, immaculatorum; A Sacrifice of Peace, of Perfection, of Thanksgiving, of Safety or Salvation, of Retribution, of them that are clean, or sanctified, or unspotted. Most of these various expressions also arise from the different signification of the word 〈 in non-Latin alphabet 〉 , whence most suppose that 〈 in non-Latin alphabet 〉 was taken. But others think that it comes from 〈 in non-Latin alphabet 〉 Peace, which of late is almost generally received. In general this Sacrifice was Corban, a Gift or Offering brought nigh and dedicated unto God; and 〈 in non-Latin alphabet 〉 , a firing, or an offering by Fire; and in specie 〈 in non-Latin alphabet 〉 , a Sacrifice from the slaying and killing of the Beast that was offered. But it is nowhere said to be 〈 in non-Latin alphabet 〉 , or most holy, as being merely expressive of Moral duties, in a way accommodated to the present Economy of Divine Worship; see Heb. 13.15. but it is usually reckoned amongst them that were so.

[§ 31] Peace-Offerings, as was observed, is the name that hath prevailed, though it respected Vows of thanksgiving, or for the impetration of Mercies: see Chap. 7. v. 12, 17. The Reason given by Jarchi for this Appellation, namely, because it brought Peace unto the world, is like much of what they say in such Cases, a sound of words without any meaning. Kimchi gives a more sober and rational account of it. The 〈 in non-Latin alphabet 〉 , saith he, or Burnt-offering was all of it burned, only the skin was the Priests. The 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Sin and Trespass-offering were burned in part; the Breast and Shoulder were the Priests, and all the flesh that was not burned, as also the skin. But in this Sacrifice 〈 in non-Latin alphabet 〉 , the fat ascended on the Altar, the Breast and Shoulder were the Priests, the residue of the flesh belonged unto the Offerers, or them that brought it, to eat themselves; and so it was a Sacrifice of Peace among all Parties. If this Reason please not, we may choose one of the other significations of the Word, as of Perfections or Retributions, which latter the nature of it inclines unto.

[§ 32] The Matter of this Sacrifice was the same with that of the Burnt-offering; namely, as to Beasts of the Heard, Bullocks or Heifers; of the Flock, Goats, Rams, Lambs or Kids: of Fowls the same with the former, v. 6, 7. In the Causes of it; it was either a Free-will-offering for impetration, or from a Vow for Thanksgiving or Retribution. The appointed seasons and occasions of it were; 1. At the Consecration of a Priest, Exod. 29. 2. At the Purification of a Leper, Levite. 14. 3. At the Expiration of a Nazaretical Vow, Numb. 6.14. 4. At the solemn Dedication of the Tabernacle and Temple. The manner of its Offering is peculiarly described, Levite. 3. and the Jews observations about it, the Reader may see in the Annotations of Ainsworth on the place.

[§ 33] Two things were peculiar to this Sacrifice. First, That it is appointed to be offered 〈 in non-Latin alphabet 〉 , v. 5. And Aaron's sons shall burn it on the Altar, 〈 in non-Latin alphabet 〉 ; that is, saith the Vulgar Latin in holocaustum, for a Burnt-offering ; as though its self were so, or substituted in the room of the whole Burnt-offering. The LXX. 〈 in non-Latin alphabet 〉 , upon the Burnt-offerings. So we, upon the Burnt-sacrifice. But what is the intendment of that expression; is not so evident. The Jews say, that the daily Burnt-offering is intended, which was always first to be offered, and then immediately upon it, or whilst it was yet burning, the Peace-offering was to be added thereunto. It is not indeed declared whether the Hola mentioned, were the daily Burnt-offering or no. Most probably it was so, and that being a Sacrifice of Atonement rendered this of Thankfulness acceptable unto God; see Heb. 13.15, 16.

[§ 34] Secondly, The peculiar Parts of the Beast in this Sacrifice that were to be burned on the Altar are enumerated; namely the Suet and Fat of the inwards, the Kidnies and their fat, the fat on the Flanks, and the Caul of the Liver, or the Midriff. Hence it is laid down as a general Rule, that all the fat is the Lord's, v.16. And it is called a perpetual Statute for all their Generations through all their dwellings, that they should eat no fat, v. 17. But yet this general Precept had a double limitation. First, That only that fat which was to be offered, was excepted from eating. Of the other fat diffused through the rest of the flesh, they might eat. Secondly, It was only the fat of Beasts appointed to be offered in Sacrifice that was forbidden, as it is directly exppressed, Levite. 7.25. Of the fat of other clean Beasts they might eat. And this offering of the Fat, seems to denote our serving of God with the best that we have; which yet is not acceptable, but by virtue of the Blood of Christ, as the fat was to be burned, in the Burnt-offering, or Sacrifice of Atonement.

[§ 35] Of the kind of these Shelamim were the Offerings among the Heathen, which they sacrificed either upon any great undertaking which they called 〈 in non-Latin alphabet 〉 , in a way of Vow, or upon any success. So Cyrus Minor, Xenophon, and Arianus in their Expeditions, sacrificed, Sacrificia Votiva ; and the latter sort were in an especial manner provided for in the Pontifical Law, as it is reported by Festus. Cujus auspicio classe procincta opima spolia capiuntur, Jovi feretrito darier oportet, & bovem caedito qui caepit aeris ducenta. Secunda spolia in Martis aram in Campo, solitaurilia utra voluerit caedito. Tertia spolia Jano Quirino agnum Marem caedito centum, qui caeperit ex aere dato.

The next sort of Sacrifice was the 〈 in non-Latin alphabet 〉 , Chataath or Sin-offering, whose Laws and [§ 36] Rites are described, Levite. 4. This Sacrifice is not expressly called a Corban, or a Gift, it being wholly a Debt, to be paid for Expiation and Atonement; but being brought nigh unto God, it partook in general of the nature of the 〈 in non-Latin alphabet 〉 , Corbanim. It was of the 〈 in non-Latin alphabet 〉 , Fireings, or Fire-offerings, expressly, v. 12. because of the burning of the Fat on the Altar; and of the 〈 in non-Latin alphabet 〉 , or slain Sacrifices. And also it was of the 〈 in non-Latin alphabet 〉 , or most holy things from its Institution and Signification. The name of it is 〈 in non-Latin alphabet 〉 , Chataath, that is, sin. He shall do to the Bullock, as he did, 〈 in non-Latin alphabet 〉 to the Bullock of the Sin ; that is, of the Sin-offering, Levite. 4.20. So Ezek. 45.1. The Priest shall take 〈 in non-Latin alphabet 〉 , of the blood of the sin ; that is, the Sin-offering. 〈 in non-Latin alphabet 〉 Chata in kal is to sin, to offend, to err from the way, to contract the guilt of sin. Hence 〈 in non-Latin alphabet 〉 , Chataim, are men given up unto, and wandering in the ways of sin, Psal. 1.1. In Pihel it hath a contrary signification; namely, to purge, to expiate, to cleanse, to make Atonement, to undergo penalty, to make satisfaction, Gen. 31.39. That which was torn, saith Jacob to Laban, I brought it not to thee, 〈 in non-Latin alphabet 〉 , achatennah, I answered for it ; I paid for it, I went by the loss of it. See Exod. 29.36. Numb. 19.19. Levite. 6.26. According to this signification of 〈 in non-Latin alphabet 〉 is used to denote an Offering for sin; that whereby sin is expiated, pardon of it is procured, Atonement is made: So prays David, Psal. 51. 〈 in non-Latin alphabet 〉 , thou shalt purge me, with Hyssop, as Numb. 19. that is, clear me, free me, as by an Offering for sin. And this kind of expression, our Apostle retains, not only where he reports a Testimony of the Old Testament, as Heb. 10. v. 6. 〈 in non-Latin alphabet 〉 , Burnt-offerings, and for sin, that is, 〈 in non-Latin alphabet 〉 , Sin-offering ; but also where he makes Application of it unto the Lord Christ and his Sacrifice which was typified thereby, Rom. 8.3. God sent his Son in the likeness of sinful flesh, and 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , an Offering for sin, a Sin-offering, as the word should have been translated. And 2 Cor. 5.21. Him who knew no sin; 〈 in non-Latin alphabet 〉 , he made sin, 〈 in non-Latin alphabet 〉 a Sin-offering for us.

The general cause of this Sacrifice was sin committed 〈 in non-Latin alphabet 〉 , Levite. 4.2. say we, [§ 37] through ignorance. So the LXX. 〈 in non-Latin alphabet 〉 ; and the Vulgar Latin, per ignorantiam ; through ignorance. Some old Copies of the Greek have 〈 in non-Latin alphabet 〉 ; not voluntarily; not willfully ; For it had respect unto all sins, as were not committed so 〈 in non-Latin alphabet 〉 , willingly, willfully, presumptuously, as that there was no Sacrifice appointed for them, the Covenant being disannulled by them, Heb. 10.26. And there is no sort of sins, no sin whatever, that is between this 〈 in non-Latin alphabet 〉 , this sin of ignorance, or error, and sin committed 〈 in non-Latin alphabet 〉 , with an high hand, or presumptuously. See expressly, Numb. 15.28, 29, 30. Hence this 〈 in non-Latin alphabet 〉 , this Sin-offering was the great Sacrifice of the solemn Day of Expiation, Levite. 16. whereby Atonement was made, for all the uncleanness of the children of Israel, and because of their transgressions in all their sins, v. 16. And upon the head of the live Goat, which was a part of the Sin-offering on that day, there was confessed and laid, all the iniquities of the children of Israel, and all their transgressions, in all their sins, v. 27. That is all iniquities not disannulling the Covenant, which had 〈 in non-Latin alphabet 〉 , a revenging Recompence allotted unto them, Heb. 2.2. And accordingly are those words to be interpreted where the cause of this Sacrifice is expressed, Levite. 4.2. If a soul sin 〈 in non-Latin alphabet 〉 , by Error, Ignorance, imprudently against any of the commandments of the Lord, as it ought not to do, and shall do against any of them. And an instance is given in him who killed his neighbor without propense malice, Deut. 9.4. Any sin is there intended whereinto men fall by Error, Ignorance, Imprudence, Incogitancy, Temptation, Violence of Affections, and the like. For such was this Sacrifice instituted. And the End which it typically represented is expressed, 1 John 2.1, 2. If any man sin we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our sins ; namely, in the room of, and as represented by the Sin-offering of old, whereby Atonement and Propitiation was typically made for sin. Only there was this difference, That whereas the Law of Moses was appointed to be the rule of the Political Government of the People, wherein many sins, such as Adultery and Murder were to be punished with Death, and the sinner cut off, there was in such cases no Sacrifices appointed, nor admitted; but in the Sacrifice of Christ there is no exception made unto any sin, in those that repent, believe and forsake their sins; not unto those in particular which were excepted in the L • w of Moses, Acts 13.39. So that as the Sin-offering was provided for all sin that disannulled not the Covenant made at Horeb, which allowed no life or interest unto Murderers, Adulterers, Blasphemers, and the like in the Typical Land ; so the Sacrifice of Christ is extended unto all sinners, who transgress not the terms and tenor of the New Covenant, for whom no place is allowed either in the Church here, or Heaven hereafter.

[§ 38] Of the Matter of this Offering, see Levite. 4.2. which because it differed very little from the Matter of the Burnt-offering, I shall not particularly insist upon it.

As to the Persons that were to offer it, there is a general distribution of them in the Text comprehensive of all sorts of Persons whatever. For it is applied, to 1. The Priest : 2. The whole Congregation jointly: 3. The Ruler : 4. Any of the People of the Land ; so that none were excluded from the Privilege and Benefit of this Sacrifice.

The first Person mentioned, is 〈 in non-Latin alphabet 〉 , the Anointed Priest, Chap. 4.3. that is, say the Jews generally, and our Expositors also, 〈 in non-Latin alphabet 〉 , the High Priest, Aaron and his Sons that ministered in his room in their succession. For those only say they, were anointed. But this seems not to be so; For if the High Priest alone be intended, there is no provision made for any other Priest to have an interest in this Sin-offering. For the Priests are not comprised in any other member of the distribution before mentioned, particularly not in that wherein with any color they might be looked after, namely, the 〈 in non-Latin alphabet 〉 , v. 27. The people of the Land, that is, the common people, from whom the Priests were always distinguished. Any Priest therefore is intended; and 〈 in non-Latin alphabet 〉 , anointed, is no more but dedicated, separated unto the Office of the Priesthood, or it respects that Original anointing which they had all in their forefathers the Sons of Aaron, when they were first set apart to God; Exod. 24.

[§ 39] The case of the Priest wherein this Sacrifice was allowed him, is expressed in the same place, with words somewhat ambiguous: if 〈 in non-Latin alphabet 〉 ; if he sin according to the sin of the people, so we; Castalio renders the passage, si Sacerdos inunctus deliquerit in noxiam populi ; if the Anointed Priest so sin, as to bring guilt upon, or damage unto the people. As Achan did, and David also. Vulg. Lat. delinquere faciens populum; causing the people to sin ; which is another sense of the words. And this sense the Jews generally embrace. For they apply this sinning of the Anointed Priest, unto his teaching the people amiss ; causing them to err thereby, so Ibn Ezra, and others on the place, who are followed by many of ours. But if this be so, the Priest was not allowed the benefit of this Sacrifice of the Sin-offering, for any sin of his own, but only when he caused the people to sin also, which would render his condition worse than theirs, and is contrary unto that of our Apostle; that the Priest was to offer for his own sins, and then for the sins of the people. I would there, in 〈 in non-Latin alphabet 〉 take 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 and render it with our Translators, according to ; when he sinned as another man of the people; their Place and Office, not freeing them from the common sins of other men. And so our Apostle seems to expound this place; Heb. 5.2, 3. The Priests of the Law were compassed with infirmities, and by reason thereof, had need to offer Sin-offerings for their own sin, as well as for the sins of the people; seeing he also sinned 〈 in non-Latin alphabet 〉 , according to the sin of the people. But it is otherwise now saith he, with the people of God, Chap. 7. v. 26, 27. Our High Priest being holy, harmless, undefiled, and separate from sinners, that is, not sinning according to the sins of the people, as the Priests did of old.

[§ 40] Secondly, The whole Congregation jointly had an interest in this Sacrifice, when any such sin was committed as might reflect guilt upon it, v. 13. For the observation of the Law being committed in an especial manner unto the whole Congregation, there were many Transgressions in the guilt whereof the whole Body of it might be involved. Thirdly, The Ruler or Rulers had this privilege also, v. 22. with respect as appears by this peculiar institution unto his miscarriages in his Office, God graciously providing a relief against the sins of men in their several conditions, that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people, when called thereunto. Fourthly, Any one of the common people had the same liberty, and were obliged unto the same duty, v. 27. And this Distribution of the people, as to their interest in this Sin-offering, comprizing them all, even all that belonged unto the Congregation of Israel, of all sorts and ranks, had its accomplishment in the Sacrifice of Christ, from which none is excluded that come to God by him, for he will in no wise cast them out.

For the Time and Season of this Sacrifice, it may briefly observed, that there were [§ 41] solemn and set Occasions, some Monethly, some Annual, wherein it was to be offered for the whole Congregation by especial Command and Institution. As 1. On every New Moon ; 2. On the fifteenth day of the first Moneth, and seven days together dureing the Feast of unleavened bread: 3. At the Feast of First Fruits : 4. At the Feast of Trumpets : 5. On the Day of Expiation : 6. On the fifteenth day of the seventh Moneth, and for eight days together during the Feast of Tabernacles. And the frequent Repetition of this Sacrifice was to intimate that nothing was accepted with God, but on the account of what was prefigured thereby, namely, that Perfect Sacrifice which took away the sin of the world. There were also especial Occasions of it, with reference unto the persons before enumerated, which have been collected by others.

The Principal Ceremony in the Manner of its Oblation, was the disposal of the [§ 42] Blood. For the Blood of this Sacrifice had a triple disposal. The main of the Blood was poured out at the bottom of the Altar of Burnt-offerings, in the Court before the door of the Tabernacle, v. 7. A part of it was taken and carried by the High Priest into the Sanctuary, and put upon the horns of the Altar of Incense, that was therein, v. 7. The third part, (which was first disposed of) was to be carried into the Most Holy Place, as it was done accordingly on the day of Expiation, Levite. 16. But because it was not lawful for him to enter in thither but once in the year, namely, on that Day, at all other times he dipped his Finger in the blood, and sprinkled it seven times towards the Veyle, that parted the Most Holy Place from the Sanctuary, v. 6. So that every place of the Tabernacle, and all the concernments of it, were sanctified with this Blood ; even as Jesus Christ who was represented in all this, was dedicated unto God in his own Blood, the Blood of the Covenant, Heb. 10.29. That seven is the number of Perfection, greatly used and variously applied in the Scriptures many have observed. And the perfect cleansing of sin by the Blood of Jesus, was evidently represented by this sevenfold sprinkling ; Heb. 9. 13, 14. and therefore in Allusion hereunto, it is called the Blood of sprinkling, Heb. 12.24. Even that which was prefigured by all the Blood of the Sacrifices, that was sprinkled towards the Most Holy Place, and the Mercy seat therein. [§ 43]

The next sort of Fire-offerings, was the 〈 in non-Latin alphabet 〉 , Asham, whose Laws and Ordinances are directed, Levite. 5. and the particular occasion of it, Chap. 7. We call it, the Trespass-offering. And it differed very little from that next before described. For it is not only said concerning them; 〈 in non-Latin alphabet 〉 ; as is the Chataath, or Sin-offering, so is the Asham, or Trespass-offering, there is one Law for them, Chap. 7. v. 7. but also that he who had sinned or trespassed, should bring his 〈 in non-Latin alphabet 〉 , his Trespass-offering unto the Lord, for his sin which he had sinned, a female from the flock, or a kid of the Goats, 〈 in non-Latin alphabet 〉 , for a Sin-offering. Some think that there was a difference between them, and that it lay in this, that the Chataath respected sins of Omission, and the Asham, sins of Commission. But that this will not hold, is openly evident in the Text. Some think that whereas in both these Offerings there was respect unto ignorance, that that in the Chataath, was Juris, of the right or Law, that in the Asham was Facti, of the particular fact. But this opinion also may be easily disproved from the Context. This to me seems to be the Principal, if not the only difference between them; that the Asham provided a Sacrifice in some particular instances, which seem not to be comprised under the general Rules of the Sin-offering. And hence in a peculiar manner it is said of Jesus Christ, that he should give 〈 in non-Latin alphabet 〉 , his Soul, an Asham, or piacular Sacrifice, as for all, so for such delinquencies and sins, as seem to bring a destroying guilt on the soul, Isa. 53.10. And this kind of offering also was 〈 in non-Latin alphabet 〉 , Most Holy, Levite. 6.20. [§ 44]

The last sort of Fire-Offerings were the 〈 in non-Latin alphabet 〉 , which are reckoned as a distinct species of Sacrifices, Levite. 7.36. that is, plenitudinum, impletionum, consecrationum, Sacrifices of Consecration, or that were instituted to be observed at the Consecration of Priests. Its name it seems to have taken from the filling their hands, or their bringing their Offering in their hands, when they approached unto the Lord in their setting apart unto Office. And thence was the expression of him that came to be consecrated a Priest; 〈 in non-Latin alphabet 〉 , 2 Chron. 13. v. 9. He that came to fill his hand with a bullock. The rise of this Expression we have marked before, on Exod. 28.41. The Lord giving directions unto Moses for the Consecration of Aaron and his Sons, he tells him, 〈 in non-Latin alphabet 〉 , thou shalt fill their hand, that is, put the flesh of the Sacrifice, with the Bread and its Appurtenances into their hands, which being the initiating Ceremony of their investiture with Office, gave name afterwards unto the whole. And hence the Sacrifices appointed then to be offered, although they differed not in kind from those foregoing; yet are accounted to be a distinct Offering, and are called 〈 in non-Latin alphabet 〉 , or fillings. And this may suffice as a brief account of the fire Offerings of the Law of Moses, whose Use and End we are fully, instructed in, in this Epistle to the Hebrews.

[§ 45] There was yet a second sort of Corbans, or offerings unto God, under the Law, which were of things, or parts of things not burned on the Altar, but one way or other devoted or consecrated to God and his service. These were the 〈 in non-Latin alphabet 〉 , Terumoth, which we have rendered sometimes offerings in general, and sometimes Heave-offerings, under which kind the 〈 in non-Latin alphabet 〉 , or Wave-offerings also were comprised. Concerning these, b • cause the handling of them is not without its difficulties, being diffused in their use throughout the whole Worship of God, and that some things not vulgarly known might have been declared concerning them, I thought to have treated at large; but whereas they are not directly referred unto by our Apostle in this Epistle, and these discourses being increased much beyond my first design, I shall here wholly omit all farther disquisition about them.

THE PREFACE.

T HE general concernments of this Epistle have all of them been discussed and cleared in the preceding Exercitations and Discourses. The things and matters confirmed in them, we therefore here suppose, and take for granted. And they are such some of them, as without a Demonstration whereof, a genuine and perspicuous Declaration of the Design of the Author, and sense of the Epistle cannot be well founded or carried on. Unto them therefore we must remit the Reader who desires to peruse the ensuing Exposition with profit and advantage. But yet because the manner of the handling of things in those Discourses, may not be so suited unto the minds of all who would willingly inquire into the Exposition its self, I shall here make an entrance into it, by laying down some such General Principles and Circumstances of the Epistle, as may give a competent prospect into the design and Argument of the Apostle, in the whole thereof.

1. The first of these concerns the Persons whose instruction and edification in the Faith is here aimed at: These in general were the Hebrews, the Posterity of Abraham, and the only Church of God before the promulgation of the Gospel; who in those days were distributed into three sorts, or parties.

1. Some of them believing in Christ through the Gospel, were perfectly instructed in the Liberty given them from the Mosaical Law, with the foundation of that Liberty in its accomplishment in the Person, Office and Work of the Messiah, Acts 2.41, 42.

2. Some with their Profession of Faith in Christ as the Messiah promised, retained an opinion of the necessary observation of Mosaical Rites ; and these also were of two sorts.

(1.) Such as from a pure Reverence of their Original Institutions, either being not fully instructed in their Liberty, or by reason of prejudices not readily admitting the consequences of that Truth wherein they were instructed, abode in their observation, without seeking for Righteousness or Salvation by them. Acts 21. v. 20.

(2.) Such as urged their observation as indispensably necessary to our Justification before God, Acts 15.1. Gal. 3.4. The first sort of those the Apostles bare with in all meekness ; yea, and using the Liberty given them of the Lord, to avoid offending of them, joined with them in their practice as occasion did require, Acts 16.3. Chap. 21.23, 24, 26. Chap. 27.9. 1 Cor. 9.20. whence for a long season, in many places, the Worship of the Gospel, and Synagogue Worship of the Law were observed together, James 2.2. though in process of time, many disputes and differences were occasioned thereby, between the Gentile and Jewish Worshippers, Rom. 14. The other sort they opposed, as perverters of the Gospel which they pretended to profess, Acts 15.5. Gal. 2.13, 14, 15, 16. Chap. 4.9, 10, 11. Chap. 5.2. And of these some afterwards apostatized to Judaism ; others abiding in a corrupt mixture of both professions separated themselves from the Church, and were called Nazarenes and Ebionites.

3. Others, far the greatest number of the whole people, persisted in their Old Church-State, not receiving the salvation that was tendered unto them in the preaching of the Gospel; and these also were of two sorts: (1.) Such as who although they had not embraced the faith, yet were free and willing to attend unto the Doctrine of it, searching the Scriptures for a discovery of its Truth, and in the mean time instantly serving God, according to the Light of the Old Testament, which they had received: and in these was the essence of the Judaical Church preserved to its final dissolution, Acts 17.11. Chap. 28.22, 23, 24. (2.) Such as being hardened in their Infidelity, blasphemed, scoffed at, and persecuted the Gospel, with all that professed it, Acts 13.45, 50. Chap. 15.19. Chap. 17.5. 1. Thess. 2.15, 16. Rom. 11.7, 8, 9, 10. whom not long after the vengeance of God overtook in their total destruction.

Now our Apostle vehemently thirsting after the salvation of the Hebrews in general, Rom. 9.1. Chap. 10.1. having all these several sorts, or parties to deal withal, he so frames his Epistle unto them, that it might be suited to all their Good, in their Conversion, Instruction, Edification, and Establishment, as their several conditions did require: the latter sort only excepted, who being under judicial blindness were cast out of the care of God, and his, Acts 13.46, 51. Hence in part is that admirable contexture of this Epistle, which Peter ascribes unto his eminent wisdom, 2 Pet. 3.18. As it is indeed evident from the story, that he did excel, in applying himself to the various Principles, Capacities and prejudices of them with whom he had to do. The Lord Christ having set him forth as a great example of that diligence, zeal and prudence, which he requires in the dispensers of the Gospel. Divine reasonings, instructions, exhortations, promises, threats, arguments are so interwoven in this Epistle from the beginning to the end, that all to whose hands or hearing it should come, might everywhere meet with that which was of especial and immediate concernment to themselves, unto which of the sorts before mentioned soever they did belong. And this Principle we must have respect unto, in that intermixture of Arguments to prove the Truth of the Gospel, with Exhortations to constancy in the profession of it, which we shall meet withal. The several conditions of those to whom the Apostle wrote, required that way of proceedure; Hence no one Chapter in the Epistle is purely dogmatical, the first only excepted, nor purely Paraenetical. For though the design that lies in view, and is never out of sight, be Exhortation, yet far the greatest part of the Epistle of taken up in those doctrinalls, wherein the foundations of the exhortations do lie, both interwoven together, somewhat variously from the method of the same Apostle in all his other Epistles, as hath been observed, that to the Galatians, which is of the like nature with this, only excepted.

II. A second thing to be previously observed is, that although those to whom the Apostle wrote, were of the several sorts before mentioned, yet they centered in this, that they were Hebrews by Birth and Religion, who all agreed in some common Principles relating to the subject he treated with them about. These he makes use of unto them all; For though the unbelieving Jews did deny, or did not yet acknowledge that Jesus was the Christ, yet they also consented unto, or could not gainsay, what in the Old Testament was revealed concerning the Person, Office, Dignity, and Work of the Messiah when he should come; that being the faith whereby they were saved before his appearance, Acts 26, 6, 7. Upon these genoral Principles, wherein they also agreed, and which were the general persuasion of the whole Judaical Church, the Apostle lays the foundation of all his Arguments. And hence he oft times takes that for granted, which without this consideration, should we look on any of those to whom he writes under the general notion of unbelievers, would seem to be the thing principally in question. And therefore have we at large already manifested what was the avowed Profession of the sounder part of the Judaical Church in those days concerning the Messiah, which the Apostle here and elsewhere in dealing with the Jews built upon; Acts 26.22, 23, 27. Chap. 28.23. Chap. 13.16, 17, &c. which the Reader must have constant respect unto.

III. In urging Testimonies out of the Old Testament, he doth not always make use of those that seem to be most perspicuous and apposite to his purpose, but often times takes others more abstruse, obscure, and of less evident consequence at first view. And that upon a double account. First, That he might instruct the Believers amongst them in the more abstruse Prophecies of the Old Testament, and thereby incite them to the further search after Christ under the Mosaical Veil, and Prophetical Allegories, whereby he is therein expressed, aiming to lead them on towards perfection, Chap. 5.12.6.1. Secondly, Because most of the Testimonies he makes use of, were generally granted by the Jews of all sorts to belong to the Messiah, his Kingdom and Offices; and his design was to deal with them chiefly, upon their own concessions and principles. As we have some few other helps remaining to acquaint us with what was the received sense of the Judaical Church, concerning sundry passages in the Old Testament relating unto the promised Christ, so the Paraphrases of Scripture that were either at that time in use amongst them, as was the Greek Translation amongst the Hellenists, or about that time composed, as the Targums, at least, some parts of them, will give us much light into it. What of that ancient sense appeareth yet in the corrupted Copies of those Translations which remain, being considered, will much evince the reason and suitableness of the Apostles Quotations. And this is needful to be observed, to refute that impiety of some (as Cajetan ) who not being able to understand, the force of some Testimonies cited by the Apostle as to his purpose in hand, have questioned the Authority of the whole Epistle; as also the mistake of Jerome, who in his Epistle to Pammachius, rashly affirmed that Paul did quote Scriptures that were not indeed to his purpose, but out of design to stop the mouths of his Adversaries, as he himself had dealt with Jovinian ; which was very far from him whose only design was 〈 in non-Latin alphabet 〉 , to promote the Truth in Love.

IV. He takes it for granted in the whole Epistle, that the Judaical Church-State did yet continue, and that the Worship of it was not yet disallowed of God; suitably to what was before declared concerning his own and the other Apostles practice. Had that Church-State been utterly abolished, all observation of Mosaical rites, which were the Worship of that Church as such, had been utterly unlawful, as now it is. Neither did the determination recorded Acts 15. abolish them as some suppose, but only free the Gentiles from their observance. Their free use was yet permitted unto the Jews. Acts 21.20, 22, 25, 26. Chap.27.9. and practiced by Paul in particular, in his Nazaretical Vow, Acts 21.26. Which was attended with a Sacrifice, Numb. 6.13. Nor was Mosaical Worship utterly to cease, so as to have no acceptance with God until the final ruin of that church, foretold by our Savior himself, Mat. 24. by Peter, 2 Ep. 3. by James also, Chap. 5.6, 7, 8, 9. and by our Apostle in this Epistle, Chap. 10.37. Chap. 12.25, 26, 27. was accomplished.

Hence it is that our Apostle calls the times of the Gospel, the world to come, Chap. 2.5. Chap. 6.5. the name whereby the Jews denoted the State of the Church under the Messiah, proper unto it only whilst the legal administrations of Worship did continue. Thus as de facto he had shown respect unto the Person of the High Priest as one yet in lawful Office, Acts 23.5. So doctrinally he takes it for granted, that, that Office was still continued, Chap. 8.4, 5. with the whole worship of Moses institution, Chap. 13.11, 12. And this dispensation of God's patience being the last trial of that Church, was continued in a proportion of time answerable to their abode in the Wilderness upon its first Erection; which our Apostle minds them of, Chap. 3. c. 4.

The Law of Moses then was not actually abrogated by Christ, who observed the rules of it in the days of his flesh; nor by the Apostles, who seldom used their liberty from it, leaving the use of it to the Jews still; but having done its work, whereunto it was designed, and its obligation Expiring, ending, and being removed, or taken away in the death and resurrection of Christ, and promulgation of the Gospel that ensued thereupon, which doctrinally declared its 〈 in non-Latin alphabet 〉 , or uselessness; God in his Providence put an end unto it, as to its observation, in the utter and irrecoverable overthrow of the Temple, the place designed for the solemn exercise of its Worship; so did it decay, wax old, and vanish away, Chap. 8.13.

And this also God ordered in his infinite wisdom, that their Temple, City, and Nation, and so consequently their whole Church-State should be utterly wasted by the Pagan Romans, before the power of the Empire came into the hands of men professing the name of Christ; who could neither well have suffered their Temple to stand as by them abused, nor yet have destroyed it, without hardening them in their impenitency and unbelief.

V. That which is proposed unto confirmation in the whole Epistle, and from whence all the Inferences and Exhortations insisted on do arise, and are drawn, is the Excellency of the Gospel, and the Worship of God therein revealed and appointed, upon the account of its manifold relation to the Person and Offices of Christ the Mediator, the Son of God. Now because those to whom it is directed, did, as hath been declared, some of them adhere to Mosaical Ceremonies and Worship in conjunction with the Gospel, others with a preferency of them above it, and some to a relinquishment of it, especially when they once found its profession obnoxious to Persecution, the Apostle institutes and at large prosecutes a comparison between Moses 's Law, and the Gospel, as to their usefulness and excellency, in reference unto men's acceptation with God, of the one and the other; as also of the Spirituality, Order, and Beauty of the Worship