The History of the Old Testament Methodized

SECT. I.

THe Egyptians being now in great distraction, and filled with sorrow for the death of their First-born, pressed the Israelites to depart. The very next day therefore after the Passover (the term of 430 Years from the first Promise made to Abraham, and his removing from Uz of the Chaldees being just now completed) the Israelites carring away with them their unleavened Dough (which was not well seasoned, nor made up, by reason of their hast, even lumps of Dough bound up in Cloaths upon their Shoulders,) together with the Spoils of the Egyptians, began their Journey, and marched away with an high hand in the sight of all the Egyptians (Numb. 33.3.) from all Quarters to Rameses their general Rendezvous; and there they all met, who either dwelt mixed among the Egyptians, (see Exod. 3.22.) and were scattered up and down in Egypt, or else dwelt in Goshen near Rameses, where they were at first placed by Joseph, (Gen. 47.11.) they being in all six hundred thousand men of the Israelitish Race, besides Women and Children; and to them a mixed multitude voluntarily joined themselves, viz. Servants and Strangers, who were willing to go away with them; and doubtless the rather, because Egypt must needs be now in a sad condition, by reason of the many Plagues God had lately inflicted on them; And (which speaks the wonderful Providence of God over this people ) in that vast multitude there was not one sick or feeble person among them, as we read Psal. 105. verse. 37.

Exod. 12. from verse. 34. to 43.

SECT. II.

FRom Rameses, this vast multitude with their Flocks and Herds, and much Cattle, remove to Succoth (which signifies Booths ) because here they made themselves Booths of the Boughs of Trees; in remembrance of which, the Feast of Tabernacles was afterwards appointed, as we may see Lev. 23.42, 43, Here Moses receives some further Commands and Directions concerning the Passover. (1.) No Stranger or Forreigner was to eat thereof, unless he were first Circumcised, and so incorporated into the Jewish Church. (2ly,) Servants that were Strangers after they were well instructed and circumcised, might eat thereof; and that no Forreigner or Hireling might on other terms oat thereof. (3ly,) Every Lamb was to be eaten by one Company in the same house, and none of it to be carried out, to be eaten abroad. (4ly,) No bone of it was to be broken. (5ly,) All the Congregation of Israel were to prepare themselves, and to eat the Passover as the Lord had Commanded, and he that neglected it was to be cut off, Numb. 9.13. (6ly,) The circumcised Stranger shall enjoy the same right and benefit with the native Jews, one Law shall be to them both; God also Commands, That all their First-born males of Man and Beast shall be consecrated unto him, in a thankful Memorial that he saved their First-born, when he destroyed the First-born of the Egyptians, and therefore such might not be given as a Vow or Free-will-Offering being before the Lord's by a peculiar Right, Lev. 27.26. Yet the Firstling of an Ass (and so of all other unclean Beasts, Numb. 18.15.) they might redeem with a Lamb, and the First-born of Man they might redeem with five Shekels of Silver, Numb. 18.16. He Commands also, That the day of their going out of Egypt shall be had in perpetual Remembrance, and that the Feast of Unleavened Bread shall be yearly kept in the Land of Canaan, that so that Deliverance may never be forgotten, and that they shall acquaint their Children from Generation to Generation with the Story, and the wonderful manner thereof, and shall instruct them in the meaning and signification of this Paschal-Solemnity, which was Instituted upon that occasion; telling them, That this Passover ought to be such a kind of remembrance unto them of God's extraordinary Mercy in delivering their Fathers out of the Bondage of Egypt, as if they wore any Signet or Token upon their Hands, or any Frontlet or Jewel upon their Foreheads between their Eyes, to put them in mind of some important thing which they ought by no means to forget. And so it will come to pass that they will delight to think and speak of the Law, and Commandments of God, to the Observance of which this admirable Deliverance will be a strong engagement.

Exod. 12. from verse. 43. to the end.

Exod. 13. from verse. 1. to 17.

SECT. III.

FRom Succoth they march on in good array; that is, as 'tis probable in five Bodies, or Brigads towards Etham, in the edge of the Wilderness, where was their next Encamping, the Lord conducting them by a Pillar of a Cloud by day, which was also a Pillar of Fire to them by Night, and a Sign of his gracious Presence with them; This Sign of his Presence was like a Pillar ascending round, and straight from the Earth towards Heaven; by Night it had the appearance of Fire, Numb. 9.15. In the day time, it seems, it dispersed itself abroad when need was, like a Cloud, and so shadowed them from the Sun, (see Psal. 105. verse. 39.) when they were to rest or stay in any place it removed back into the midst of the Camp, and after the Tabernacle was made, it rested upon that, and when it was taken up, and moved, whether by day or night, they were to march, see Numb. 9.18, 21. And out of this Cloudy Pillar the Lord spake to them, Psal. 99.7. Numb. 12.5, 10. Deut. 31.15. The Lord therefore (as we said before) by this Pillar conducted the Israelites to Etham; from whence through the Land of the Philistines was the nearest and directest way to Canaan. But the Lord was not pleased to lead them that way, fore-seeing the Philistines were like to deny them passage thorough their Country, so that they must fight their way thorough them (who were a Warlike People) if they intended to pass. And the Lord foresaw, that the meeting with so formidable a difficulty at the first, might possibly discourage the Children of Israel, and make them repent that they left Egypt, and might dispose them to return thither again. For this, and other reasons, the Lord was pleased to order the people to march back from Etham to the Wilderness of the Red-Sea. And they carried Joseph 's bones with them, according to the Command given them, Gen. 50. And 'tis probable they carried the bones of the other Patriarchs (the Sons of Jacob ) along with them also, according to what Stephen relates, Acts 7.15, 16.

Exod. 13. from verse. 17. to the end.

SECT. IV.

FRom Etham the Lord Commands them to turn back again, and to Encamp before Pihahiroth, between Migdol and the Sea over against Baal-Zephon. This was a narrow passage between two ledges of Mountains, with the Sea before them. It seems it was now told Pharaoh, that the people of Israel were fled from Etham, and it was so represented to Him as if they had run away from thence being terrified, whereas they marched back with an high Hand, and with displayed Banners. Pharaoh hearing this, and that they were pitched at so inconvenient a place as Pihahiroth, He and his Courtiers said among themselves, They are entangled in the Land, and the Wilderness hath shut them in; Let us therefore pursue after them. Pharaoh accordingly with his Horses and Chariots of War (to the Number of 600, all that could be got together on the sudden,) with his Horse-men and Army pursues after them, and found them Encamped in those Streights near the Sea. When Pharaoh with his Army drew nigh, the Children of Israel were dreadfully affrighted. Fly they could not, having the Sea before them, the Egyptians behind them, and steep and unpassable Hills on either side of them; Yet God so ordered it, that the Egyptians overtook them not, their Camps being parted by the Pillar of Cloud, which from going before the Camp of Israel now removed and went behind them, and it cast a great darkness on the Egyptians, but gave light to the Israelites; However the people being in great Consternation, they Cry unto the Lord for help, and cry out in a high discontent against Moses. What, say they, were there no Graves in Egypt, that thou hast brought us forth to die in the Wilderness? Did we not desire thee to let us alone with our Bondage in Egypt, rather then expose us to such dangers as these? Moses desired them to be quiet; fear not (says he) but stand still, and see the Salvation of the Lord, which he will show you this day. For the Egyptians whom ye have seen today, ye shall see them no more forever. The Lord will fight for you, you need only to be quiet, and hold your peace, and to keep yourselves from doubting or murmuring, and humbly to trust in God, whose help is readiest when the danger of his people is greatest. However Moses though he firmly relied on God, yet sent up many strong Cries and Ejaculations to the Lord, mixed with some perturbation of Mind, upon the people's Clamour against him. The Lord hereupon calls to him, not to employ himself further in praying to him at that time, but to march on directly with the people to the Red-Sea, which he doth accordingly; and coming thither, the Lord bids him Stretch forth his Rod over the Sea, and upon that action of his, the Sea should divide itself Moses does as he was commanded, and a strong East-wind blew, and the Sea miraculously divided itself, standing on heaps on each side; Then the Israelites, by God's Command, Moses leading the way, passed thorough it safe, as upon dry ground, and the Waters were a Wall unto them on the right hand and on the left, Pharaoh and his Host coming to the Sea, and seeing it thus divided, they thought they might pass thorough it as well as the Israelites, and accordingly entered the passage to follow them; but they were much hindered in their march after them, by the falling off of their Chariot wheels. For the Lord in the Morning-Watch looking out of the Pillar of Fire and Cloud upon the Egyptians, testified his Displeasure against them by Lightnings, and Thunder, and Rain, with which he much distressed and disordered them, as David more largely relates, Psal. 77.18, 19. Insomuch that many of the Egyptians themselves were now sensible that God appeared against them, and for the Israelites, and therefore desired to retreat, and not to pursue after them any further. The Israelites at last got all safe to the other side of the shore, viz. to the Desert of Etham, and then God commanded Moses to stretch forth his Hand again over the Sea, which being done, the Waters came together again, and so overwhelmed the whole Host of the Egyptians, not one of them escaped. The Israelites saw some of their Carcasses floating upon the Sea, and cast upon the shore. Thus God with an out-stretched Arm saved the Israelites that day out of the hands of the Egyptians, and the people feared the Lord, and believed in him, and believed the word which Moses spake unto them in the Name of the Lord.

Gen. 14. whole Chapter.

SECT. V.

THe Israelites being thus Miraculously delivered from the Egyptians, Moses composed a Song of Praise and Thanksgiving to God for this wonderful and transcendent Mercy, and He and the Children of Israel sang it before the Lord. This Song is the first of that kind we find anywhere in the Scripture. 'It is partly Historical setting forth a triumphant Narration of God's admirable Mercy in destroying his and their Enemies; partly Prophetical, containing Prophesies of future Bessings assured to Israel, set down not only in the Future, but often in the Preter-tense, for the greater Certainty.

First, 'It is Historical; It begins, I will sing unto the Lord for he hath triumphed gloriously; the Horses of the Egyptians, and their Riders hath he thrown into the Sea. The Lord is my strength, and my Song; that is, we being weak in ourselves He fought for us, and subdued our Enemies; 'It is the Lord, therefore of whom we will sing, and whose Praise we will set forth in our Song. 'It is by him that we are saved and delivered out of the hands of our Enemies. He is our God, and we being his people. He hath by the Spirit of Prophesy fore-shown us, that we shall build a Tabernacle for his Worship and Service. He is our God, and the God of our Fathers, therefore we will lift up his high Praises, and exalt him. He is a mighty, and all-powerful, Warrior indeed, Jehovah is his Name. Pharaoh 's Chariots, and his Host hath he cast into the Sea, his chosen Captains also are drowned in the Red-Sea: The Depths have covered them, they sank into the bottom as a stone. Thy right Hand, O Lord, is become Glorious in Power, Thy right Hand hath broken and destroyed the Enemy, and by thy glorious and excellent Power thou hast overthrown the Egyptians, who in rising up against thy people, did rise up against thee. Thou didst send forth thy Wrath, which consumed them utterly and speedily, even as stubble is consumed by the fire. With the blast of thy Nostrils the Waters were gathered together; that is, by a mighty Wind raised by thine Almighty Power, accompanied with a great Noise, the Sea was divided, and the Waters were heaped up on either side, and stood like congealed or compacted Walls in the heart of the Sea. The Enemy said, I will pursue, overtake, and divide the Spoil; my lust shall be satisfied upon them, I will draw my Sword, my Hand shall destroy them. But thou, O Lord, didst soon confound their vain Imaginations. For thou didst blow with a mighty Wind, and immediately the Waters came together again, and the Sea covered them, they sank as lead in the deep Waters. Who is like unto thee, O Lord, among the God's? who among all the false God's of the Heathen, or the mightiest men on the Earth is in any degree worthy to be compared to Thee? who art glorious in holiness, fearful in praises, (that is, to be praised with a great measure of filial fear and awfulness) doing Wonders. Thou stretchedst out thy Hand, and the Earth swallowed them, that is, those of them whose bodies were cast up by the Waves upon the shore, were thrown into Pits by us, and there buried. Thou in thy great Mercy hast brought forth thy people, whom thou hast redeemed out of the Land of Egypt, and hast thus far led them by thine Almighty Power and Strength towards the Land of Canaan, where thou hast determined to set up thy holy Temple, thy resting Place, [Psal. 132.14.] The Place which thou hast chosen where thy holy Worship shall be set up and established, and where thou hast promised to dwell; that is, to afford thy special Presence. See 1 Kings 9. verse. 3.

The Second Part of this Song is Prophetical, beginning at v. 14. The people shall hear, and be afraid, sorrow shall take hold on the Inhabitants of Palestine; That is, the report of this dreadful overthrow of Pharaoh shall so amaze and astonish the Inhabitants of Palestine, the Dukes of Edom, and the mighty men of Moab, and the Inhabitants of Canaan, that their very hearts shall faint, and melt with fear as wax does before the fire, insomuch that they shall be as still as a stone, and Israel shall pass over Jordan into Canaan without opposition. Thou wilt bring them in, and plant them in the Mountain of thine Inheritance; that is, in Canaan a mountainous Country, Deut. 11.11. and particularly thou wilt bring them to Mount Moriah, which thou hast chosen as thine Inheritance, and where by thy own Hands and Power thou intendest to establish thy Sanctuary, and where thou hast promised to dwell, and to afford thy gracious Presence. The Lord will Reign forever and ever in spite of all his Enemies.

Miriam the Sister of Aaron (who had the Spirit of Prophesy, Numb. 12.2. and was one of the three Principal Guides which God gave his people, Mich. 6.4.) took a Timbrel in her hand, and the Women followed her, playing on their Timbrels also (according to the Custom in public Rejoycings, Judge. 11.34.) and they expressed their exultation and rapture of Mind by lively motions, and tripudiations of their Bodies; and when the Men had sang a Verse of this Song, then She with the Women sung it over again, at least they repeated the first Verse of it. Sing to the Lord, for he hath triumphed gloriously, the Horse and his Rider hath he thrown into the Sea. And possibly they added, For his Mercy endureth forever, as 'tis Psal. 136. 2 Chron. 5.13.

With this Song of Moses, for Victory over the Egyptian-Pharaoh, the Holy Ghost compares the Song of them, that shall be Victorious over the Spiritual Pharaoh, viz. the Beast and Antichrist, Rev. 15. from 1. to 5.

Exod. 15. from 1. to 22.

SECT. VI.

THe Israelites being now come on the other side of the Red-Sea, they marched three whole days thorough the Wilderness of Shur, but found no water all the way. As for Food 'tis probable they were sustained with that unleavened Bread, and other provisions they had brought with them out of Egypt. At last they came to Marah, their fifth Encamping, where they found water indeed, but it was so bitter they could not drink it; hereupon they murmur against Moses, asking him in a discontented mood, What they should drink? Moses upon this Cries unto the Lord, who shown him a Tree, which when he had cast into the waters, the waters were made sweet. But the changing of the nature and taste of the waters was to be attributed to the Power of God, and not to any virtue in that Tree. After God had thus tried them, and proved them, not only by their want of water, but by his present favorable dealing with them, in not punishing them for their murmuring, as he might justly have done; He then admonishes them by Moses to take heed of this sin of murmuring against Him, or distrusting of Him, and to carry themselves more obediently towards Him for the future. And so he made this a Statute and an Ordinance, That if they would do that, which was right in his sight, and would obey his Commandments, and keep all his Statutes, he would bring none of those Diseases and Plagues upon them, which he had brought on the Egyptians. For He was their Healer, and could heal not only their Bodies, but their Souls also, by forgiving their sins, and sanctifying their natures.

Exod. 15. from 22. to 27.

SECT. VII.

FRom Marah they removed to Elim their sixth Station, famous for twelve Wells of water and 70 Palm-Trees. And here it seems they stayed many days, because the Place was so pleasant, and convenient by reason of the waters, and the shade.

Exod. 15. verse. 27.

SECT. VIII.

FRom Elim they turned back again to the Red-Sea (which was their seventh Station ) as appears from Numb. 33.10. the Lord so ordering it (as 'tis probable) that he might try them again, and might make them take a second View of that Sea, that so their Deliverance thereat might make the deeper impression on them.

SECT. IX.

THey came now on the fifteenth day of the second month to the eighth place of their Encamping in the Wilderness of Sin, which lieth between Elim and Sinai, where, for want of Food, they murmured against Moses and Aaron, and wished in a desperate discontent, That they had died by the Hand of the Lord in Egypt (where they sat by the Flesh-pots, and did eat bread to the full, ) rather than that they had been brought into that Wilderness to die there by hunger. The Lord took notice of these their murmurings, and was highly offended at them. Therefore he said to Moses, I have heard the murmurings of the Children of Israel; I will yet prove them, whether they will walk in my Law or no; and therefore tell them, at the Evening I will give them Quails, and they shall eat Flesh; and in the Morning I will rain Bread from Heaven for them, and they shall see that glorious Work of mine which I will work for them. [See Joh. 11.40. Numb. 14.21, 22.] Moses and Aaron acquaint the people herewith, and tell them, They shall now see that it was the Lord that brought them out of the Land of Egypt, and that He and Aaron were but his Instruments, and had not done it of their own heads, but did only what He commanded them; and therefore their murmurings against them were indeed against the Lord Himself. Then the Congregation of the Children of Israel being charged to come near before the Lord, and there being at that time (before the Tabernacle was built) no nother visible sign of his Presence among them, but only the Pillar of Cloud, which was now in the front of their Army, leading them towards the Wilderness, they turned their faces towards that, and perceived that God did in a more glorious manner than ordinary manifest the brightness of his Presence: For from thence the Lord tells Moses, That He had heard the murmurings of the people, and might justly Chastize them for it; however he would give them Quails in the Evening, and Manna in the Morning. And accordingly at Even the Quails came and covered their Camp, and in the Morning the dew lay round about their Camp, and when the dew was gone, there lay a small round thing, as small as the Hoar-Frost, on the ground. It was a substance so solid, that it would endure grinding in a Mill, or pounding in a Mortar, yet so friable and brittle, that it melted at the rising of the Sun. It was little and round like Coliander-seed, but of a whitish color like bdellium, Numb. 11.7, 8. It was ready meat to eat when gathered, and so eaten, the taste of it was like Wafers made with Honey, verse. 31. but if they baked it in Pans, the taste of it was like fresh Oil.

But to return, In the Morning when the Israelites saw it lying on the ground, they said one to another, Man-hu, What is this? as if they should have said, this is a strange Food prepared and given us from above, but we know not particularly what it is, or what to name it. Moses tells them, It is the Bread that God had given them to eat; It is Man, that is, a prepared portion. Then Moses gives them some Commands from God concerning it.

1. Every man might gather according to his eating; that is, proportionably as he had more or fewer in his Family. The quantity of an Omer (the tenth part of an Epha, which is thought to be about a pottle of our measure) is allowed to every single person as his proportion for a day. And the Children of Israel, according as their Families were, gathered some more, some less. And when they had brought home what they had gathered, the Head of the Family measured it out, and gave everyone his Omer, as his share and proportion, and no more. So that they that gathered much had but their Omer for their daily allowance, and the rest 'tis like they gave to them that gathered less, that they might have their Omer also. And though everyone had an Omer allowed him; which shows how liberal an allowance God did make them for their daily Food, yet it cannot be imagined that everyone did eat their whole allowance every day; but though they did not, yet they might not reserve any of it till next day, but what they left they were either to burn or cast forth, God intending hereby that they should live in daily dependence on his Providence, (see Mat. 6.11.) However some of them were so Disobedient, that they reserved some of it till next morning, and it bred Worms and stank; which Disobedience of theirs much provoked Moses to be angry with them.

2. They were to gather it in the morning betimes. For when the Sun waxed hot it melted.

3. On the sixth day they were to gather twice as much as on other days; namely, two Omers for one person; which order, when the people observed, the Elders and Rulers came and told Moses thereof, doubting whether they did well therein, seeing an Omer and no more was their fixed allowance for one day. Hereupon Moses tells them, That the next day was an holy Sabbath to the Lord, and on that day no Manna should fall; and therefore on the sixth day they had a double allowance, and on that day they were to bake or seeth of their Manna what they thought fit to eat thereof that day, and to reserve the remainder for the Sabbath-day, and though reserved to that day it should not stink or breed Worms, as one other days if kept it would do. Yet some of the people were so unbelieving and disobedient, that they went out on the Sabbath-day to seek Manna, but found none, for which God was angry with them, and charged them not to go out on the Sabbath-day anymore to seek it, but to observe that day unto him, which the people accordingly did. On this kind of bread they lived afterwards by the space of forty years, even till they came to the borders of the Land of Canaan. And a Pot, containing the quantity of an Omer, was afterwards by God's Command filled therewith, and reserved by the Ark of Testimony, ( viz. which testified God's Presence among them) to be kept as a Memorial of God's goodness in thus miraculously feeding of them.

Exod. 16. whole Chapter.

SECT. X.

THeir ninth Remove was to Dophka, their Tenth to Alush, Numb. 33.12, 13, 14. and their Eleventh to Rephidim, a place in the Wilderness near Mount Horeb. Here they wanted water again, and this want drove a great many of them into an high discontent and murmuring, insomuch as they said, Is the Lord among us or not? verse. 7. Thus they tempted the Lord, as the Psalmist says, Psal. 78.41. and limited the holy One of Israel. Then they fell a chiding with Moses, saying, Give us water that we may drink; wherefore hast thou brought us out of Egypt to kill us, and our Children, and our Cattle with thirst? Moses asked them, Why they chid with him? was it in his power to help them? why did they tempt the Lord by their distrust and murmuring? And from this distrustful murmuring of the People, the place was afterwards called Massa and Meriba, signifying Temptation and Chiding. Then Moses cried unto the Lord, saying, What shall I do to this people? they are almost ready to stone me. God Commands him to take some of the Elders of the people with him, and to take his Rod in his hand (with which he commanded Aaron to strike the River Nile, Ch. 7.20.) and to go to Mount Horeb (where he would appear to him in the Cloudy Pillar ) and there to smite the Rock with his Rod, and it should give forth water. Moses and the Elders accordingly going to Horeb, He there in their sight struck the Rock and immediately the waters gushed forth, see Psal. 78.15, 16, 20. And the Streams issuing thence trailed after them thorough the Wilderness [see Psal. 105.41. Deut. 9.21.] The Cloudy Pillar (it seems) conducting them in such by-ways, in such Levels and Valleys in that Mountainous Country, that the water might conveniently be derived after them.

Exod. 17. from 1. to 8.

SECT. XI.

THe Amalekites (descended from Timnah, Concubine to Eliphaz, Esau 's eldest Son, Gen 36.12. whose Country lay hereabout) having an inveterate malice against Jacob and his Posterity, fell now upon the Rear of the Israelites (they being much spent and tired with their long march) and slew some of the feeblest and hindermost of them, Deut. 25.17, 18, 19. Moses hereupon sends Joshua with a chosen Party to fight with them in the Valley, and betakes himself to the top of Mount Horeb, where with the Rod of God in his hand, as a Signal to strengthen the faith of the people in God's Power and Help, He lifts up his hands towards Heaven, earnestly praying unto the Lord, and imploring his Aid and Assistance against their Enemies. And whilst Moses 's hands were help up Israel prevailed, but when they flag'd, and fell down, Amalek prevailed. He therefore being weary with standing so long, as well as with lifting up his hands, they put a stone under him to sit on, and Aaron and Hur supported his hands, whereby they were steady to the going down of the Sun, and so they obtained a great Victory over the Amalekites. And God commanded Moses to write this for a Memorial in a Book; that is, in the Chronicles and Annals of time, that the wickedness of Amalek, in assaulting the people of God, may be remembered, and to Inculcate it in the ears of Joshua, who was to succeed him, that He and all his Successors, who shall be Generals to the Israelites at any time hereafter, may put this his Command in Execution, when He shall give them occasion to do it. For (says God) I have determined utterly to put out the remembrance of Amalek from under Heaven; that is, I have determined that their Honor and Greatness shall be so broken and brought down, that they shall not be remembered or made mention of as a flourishing State or Kingdom anymore. And Moses, in thankfulness to God for this great Victory, built an Altar in that place, and called it Jehovah-Nissi, as a Memorial to Posterity, that there Jehovah had, as with a Banner displayed, gone forth and fought against the Enemies of his people. And because Amalek had lifted up his hand against the Throne of the Lord, in fighting against his peculiar people (whose King and Sovereign he had undertaken to be) therefore the Lord would have his people maintain a truceless War with Amalek from Generation to Generation.

Exod. 17. from verse. 8. to the end.

SECT. XII.

THis Story of Jethro, contained in the next Chapter, ( viz. the 18th) seems not to lie in its proper place, but ought to come in between the 10th and 11th verses of Numb. 10. For in Exod. 18. verse. 12. 'It is said, Jethro took Burnt-Offerings and Sacrifices for God, whereas the Law for Burnt-Offerings and Sacrifices was not yet given. And verse. 13. & 16. 'tis said, Moses sat to judge the people, and to make them know the Statutes of God, and his Laws, whereas the Statutes and Laws of God were not yet given to Moses. And further, the choosing of Judges and Elders which was upon Jethro 's Counsel, was not till after their departing from Sinai, Deut. 1, 7, 8, 9, &c. whereas 'tis here set as before their coming thither. Therefore we shall reserve this History till we come to the 10th of Numbers.

SECT. XIII.

FRom Rephidim, which was over against Horeb, in the third month after their coming forth out of Egypt, they removed to the Desert over against Sinai, (which was their Twelfth Encamping ) where they continued for the space of almost an whole Year. The Cloudy Pillar now resting on the top of the Mountain, God out of it calls Moses to come up to Him, and Commands him to set before the people what great things He had done for them, and how he had born them on Eagles wings, and carried them as an Eagle doth her young ones on her back, viz. speedily and safely out of Egypt, and had now brought them unto Himself; that is, to this place of his Presence, and convenient for them to serve him in. If therefore they would carefully observe the Covenant which he now intended to make with them, they should be his peculiar Treasure (his Segullah ) above all people. (For all the Earth is His, and he can choose what Nation he pleases to be his peculiar People to serve him,) and they should be to Him a Kingdom of Priests; that is, among them he would Reign, and set up his Kingdom [1 Sam. 8.7.] and they should not be a profane State, such as other Kingdoms were, but a Kingdom of Priests to Worship Him according to his own Will, and to offer the Sacrifices to Him which He should appoint, and they should be separated from all other Nations unto Him and his Service. Moses comes down and acquaints the people herewith, and they readily, and with one accord, answered, That All that the Lord had spoken they would do. Moses returned their Answer unto the Lord, who tells him, He would now speak to him speedily out of a thick Cloud upon the Mount, and the people should hear Him speak to him, that they might never after doubt or disbelieve that God had sent him to them. Then he Commands Moses to go down, and to sanctify and prepare the people two days for their reverend receiving his Law on the day after, and that he should give them Orders and Directions how they should behave themselves at that time. Moses accordingly commands the people to sanctify themselves, to wash their Cloaths, and to forbear the company of their Wives [verse. 15.] till the time appointed, signifying how careful they should be to keep their Minds from being distracted with carnal affections, and to cleanse themselves from all filthiness both of Flesh and Spirit; especially when they were to present themselves so solemnly before the Lord. Then he sets bounds and limits round about the bottom of Mount Sinai, showing them how near they should approach to the Mount, and no further, declaring that whatever Man or Beast passed those bounds, and touched the Mountain, should be stoned or shot to death. This was commanded, to strike their hearts with the greater Reverence of God, and to bridle their Curiosity from searching into God's Secrets, and to teach them to be content with the bounds that he had set them. On the third day in the morning after Moses had given them this Charge concerning sanctifying and preparing themselves (which as some think was the sixth day of the month, and fifty days after the Passover, on which the Feast of Pentecost was afterwards kept,) by the ministry of Angels, the Trumpet sounded exceeding loud, and the people trembling, advanced under the Conduct of Moses towards the Mountain, so far as their limits and bounds extended. Then the Air being filled with dreadful Thunderings and Lightnings, and the Mountain quaking and trembling, and smoking like a Furnace, [Psal. 68.8.] and the Trumpet sounding louder and louder, the Lord descended on the Mount; that is, He there manifested his Glory in a flame of Fire. The fight was so exceeding terrible, that Moses said, I exceedingly fear and tremble, Heb. 12.21. The Lord hereupon answered him by a Voice (and so in a less terrible manner than by Thunder ) yet so loud that the people might hear him speaking to him, see verse. 9. By that Voice the Lord commanded Moses to come up to Him to the top of the Mount, And Moses did so. The Lord Commands him to go again to the people, and to Charge them that they did not break thorough the bounds set them to see and gaze (as Moses himself was ready once to do, Exod. 3.3. till He was stayed of God, lest many of them should thereupon perish, [see Sam. 6.19.] and to Charge the Priests more particularly, who used to come near to minister before the Lord, (that is, the First-horn, the young men of the Children of Israel whom God had hallowed to himself, and who before the separating of the Tribe of Levi for the Priesthood, used to administer that Office in their several Families, Numb. 8.16. Exod. 13.2. Lev. 3.12. and Exod. 24.5.) that they especially take care to sanctify themselves, and to be devoutly and holily prepared for this great appearance of God, and to keep themselves from being defiled with Sin by touching the Mount, presuming too far by reason of their Privilege, lest the Lord break forth in wrath upon them. Moses humbly Answers, O Lord, the people by reason of thy former Prohibition dare not come up to the Mount; For thou saidst, Set bounds to the Mount, and Hallow it, that is, let the people know that they are to account this Mountain holy, by reason of the manifestation of my glorious Presence here, and therefore they must not presume to come to up to it. However, the Lord chargeth him instantly to go down to them, and to urge the same again upon them; after which He himself should come up again, and should bring Aaron with him.

Exod. 19. whole Chapter.

SECT. XIV.

THe Lord now with an audible Voice, and with great Majesty and Terror, Proclaimed and Promulgated his Moral Law, or Ten Commandments, containing the prime Dictates of Natural Reason, the chief Rules of Piety towards God, Equity towards our Neighbor, and Sobriety, Chastity, and Temperance in the government our Selves. And therefore 'tis said, Nehem. 9.13. Thou camest down upon Mount Sinai, and gavest them right Judgments, and true Laws, good Statutes, and Commandments. And the Apostle, Rom. 7.12. says, The Law is holy, the Commandment holy, just, and good. We shall therefore set down these Laws particularly, and give a short Paraphrase of them. God spake all these words saying; that is, God Himself declared his own Mind and Will, by a loud Voice distinctly audible, and intelligible miraculously formed by himself, Deut. 5.24. Behold (say the people) the Lord our God hath shown us his Glory and his Greatness, and we have heard his Voice out of the midst of the Fire; we have seen this day that God doth talk with man, and yet he liveth.

I am the Lord (or I am Jehovah thy God) which brought thee out of the Land of Egypt, out of the House of Bondage.

I am Jehovah, who indeed am what this my Name importeth, the only true, and real God, Eternal, Independent, Indefectible in Essence; I am that Jehovah to whose words upon all accounts thou owest Submission, Attention and Obedience. I am Thy God, having chosen thee to be a peculiar people to my Self above all people that are upon the face of the Earth, and who, in pursuance of my singular Favor towards thee, and of my Covenant made with thee, have brought thee out of the Land of Egypt, out of the House of Bondage. I then being Jehovah, the only true God, and thy God by Covenant and particular Engagement, do now propound my Will unto thee, and upon all accounts of Reason, Justice and Gratitude, do require thy regard and observance of the Precepts I now intend to give thee.

SECT. XV.

THus was this Law promulgated and proclaimed. At the dreadful manner whereof of the people were so greatly terrified, that they removed, and stood afar off from the Mount. Then the Heads of the • ribes and Elders came to Moses, and said, Behold the Lord our God hath shown us his Glory, and his Greatness, and we have heard his Voice out of the midst of the Fire, and have seen this day that God doth talk with Man, and yet he remaineth alive. This is matter of great wonder to us. But yet we are afraid that if we should hear the Voice of the Lord our God again, speaking to us in such a dreadful manner, the very terror of it would kill us. We are afraid we should be consumed by that great and dreadful Fire out of which we heard the Lord speaking to us. For what man is there that ever heard God speaking out of the midst of the Fire, as we have done, and yet lived. Since therefore the Lord hath hitherto been so gracious and propitious to us, we humbly entreat him to regard our Infirmity, which makes uncapable of enduring his terrible Presence. Go thou therefore near unto him, and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it, and do it. But let not the Lord speak to us anymore, immediately by Himself, lest the terror of his Presence kill us. Moses encourages them, and tells them, They should not be so much dismayed and affrighted. For God had spoken to them with so much terror to prove them; that is, to try whether this terror would produce in them a holy fear and reverence of his Majesty (which is the true spring of Obedience) that so they might be afraid to sin against Him. Then the people standing aloof off, Moses drew near to the thick Darkness on the top of the Mount (where God manifested his glorious Presence) and the Lord said unto him, I have heard the words of this people which they have spoken unto thee, viz. That thou should be a Mediator between Me and them (and therein a Type of the promised Messias ) and they have done well in what they desired. And O that there were such an heart in them that they would fear me always, and keep my Commandments, that it might go well with them, and with their Children, from Generation to Generation. Then commanding that the people should return into their Tents, He tells Moses, He will speak unto him all the rest of his Commandments, Statutes, and Judgments, and he shall impart them unto the people. So that God spake no more than these Ten Commandments, immediately by Himself, unto the Children of Israel, and in an audible Voice, [ Deut. 5.22.] the rest He spake unto them by Moses.

Exod. 20. from verse. 18. to 22.

Deut. 5. from verse. 22. to 32.

SECT. XVI.

GOd further Commands Moses to tell the Children of Israel, That they had heard Him speak to them out of Heaven; that is, from on high, in the Air, but they saw no Image nor Similitude of Him. Therefore they should take heed of corrupting themselves in making any Similitude or Figure of Him, or any Image. or Idol of Gold or Silver to represent Him, or to be worshipped with Him, 2ly, For such Altars as they should be appointed to make as they were upon the way (whereon to Sacrifice their Burnt-Offerings, and Peace-Offerings, their Oxen and Sheep ) or upon any extraordinary occasion (before they should come to the place which He should choose to settle his Worship there) they must make them either of Earth, or of rough unpolished Stone, (for if they lifted a tool upon them to polish them, they polluted them, by transgressing the Commandment of God,) and so instead of making them holy, they profaned them. And the reason of this Injunction seeming to be, that the meanness of the matter might show that God did not intend those Altars should be places of his constant Worship, but only for the present time; And that the people should not have any superstitious conceit in time to come of the places where these Altars had been raised, which might divert their hearts from the only Altar upon which he delighted to be ordinarily served, [ Deut. 12.5.] which was a Figure of the Cross of Christ. And that they might not think strange at the meanness of these Altars, He promises that in all places indifferently where he shall appoint them to build an Altar, and where He shall cause his Name to be remembered, and called upon, He will accept of their Sacrifices and Service, and hear them, and bless them, even in one place as well as in another. Lastly, He Commands that these Altars should not be so made that the Priests must go up by wide and far distant Stairs and Steps, or by Ladders unto them, lest their nakedness should be discovered thereby, which might impair the Honor of those Sacred Rites, and would symbolize, and agree too much with the lewd and shameful behavior which the Idolatrous Heathenish Priests used in their Sacrifices.

Exod. 20. from 22. to the end.

SECT. XVII.

NOw the Lord gives unto Moses the Judicial or Political Laws, the civil Constitutions, Ordinances and Statutes (contained in the three next Chapters) according to which the Magistrates and Judges were to Govern the people. The chief Heads of which are as follow:

1. Concerning buying Men-Servants. A man might not buy an Israelite, but either first when he willingly sold himself through extreme Poverty [see Deut. 15.12. Levite. 25.39.] or when he was sold against his Will by the Magistrate for Theft, which he was not able to make satisfaction for. Or 3ly, For Debt, which he was not able to pay; In such a Case they and their Children might be sold as Servants for satisfaction of the Debt, see 2 Kings 4.1. Math. 18.25. Now if it should so happen that an Israelite became a Servant upon any of these accounts, here is a Law given concerning the time of his Service; namely, that he should serve him that had bought him only six years, and that in the seventh he should be set free for nothing, except the Year of Jubilee fell within the compass of these years, and in that Case, he should be set free at that time, Lev. 25.40.41. Now the reason why the Lord would not have the Israelites serve any longer, is expressed Levite. 25.55. namely, because they were his Servants, and so the Lord would teach the Jews to put a difference between his people, and others that were not his people. Furthermore the Lord Orders, That if the Servant came into Servitude unmarried, he shall so go out: if he were married, his Wife (if she were an Israelite ) shall go out free with him. But if his Master have given him a Wife in the time of his Service, viz. an Heathen Bond-woman, and she have born him Sons and Daughters, in this case the man was to be set free alone, and his Wife and Children were to continue Servants to his Master. For the Children born of the Bondwoman are Bondmen, and Bondwomen also; as the example of Ishmael whom Abraham begat of Hagar showeth, Gen. 21.9, 10. Yet no man by this Law was forced to leave his Wife; for by continuing in his former Service he might still enjoy her. But the Lord Orders, That when himself was set free, he should not think, under that pretence, to deprive his Master of her that was his lawful Servant, but should rather endure the continuing of his own Bondage, than part from his Wife. And this liberty given to a Servant set free to go away, and leave his Wife behind him, was not an approbation of his forsaking of her, but at most only a part and branch of that scope wherein this people were left to themselves for the hardness of their hearts, as our Savior speaks in another Case, Math. 19.8. And it was also a great fault in an Israelite if he married a Wife of another Nation and Religion; For such Marriages were never pleasing to God. But if the Servant shall declare that he loves his Master, his Wife, and his Children, and therefore he will not go free; Then his Master shall bring him to the Judges, and prove it fairly and openly, that it was his Servants free and voluntary act to continue with him; And then he shall bring him to the door of his House, and bore his Ear thorough with an Awl, to show thereby, That he was made fast to that House, and tied to serve and obey the Master of it all his life, unless the Year of Jubilee fell in the mean time, and then all Hebrew Servants were absolutely set free, together with their Children, [Lev. 25.40, 41.] Exod. 21. from 2. to 7.

2. Concerning buying Women-Servants. If an Israelite, through extreme Poverty, should s • ll his Daughter under age, with intention that she should marry him that buys her; if He that buys Her shall afterwards dismiss Her without marrying of Her, it shall be upon better terms then he may dismiss an ordinary Servant. If she please not her Master, so that he doth not betroth her to himself, then shall he suffer another, (viz. one of her friends) to redeem her, but he shall not have power to sell her to a Stranger, seeing he hath dealt deceitfully with her, failing her in that which she expected at his hands. And if he shall betroth her to his Son, he shall deal with her after the manner of Daughters; that is, he shall give her a Dowry convenient, and all other Privileges of a free-woman. But if (having betrothed her to himself) he do not in dislike cast her off, but yet takes to himself another Wife besides Her, however he shall not deny Her Food and Raiment, and C • njugal Conversation. If he perform none of these three things unto Her, viz. Neither to betroth her to himself, nor to his Son, nor suffer her to be redeemed, she shall go out free without paying anything at all, from verse. 7. to 12.

3. He that smiteth a man willingly, and maliciously so that he dies, shall be surely put to death: but if he did not lie in wait for him, nor had any intention to kill him, but God by his secret Providence delivered him into his hand, so that he show him unwittingly and unwillingly; then the Lord appointed a place whether he should flee, viz. while they were in the Desert, to the Altar of Burnt-Offering, which was in the outward Court of the Tabernacle, but when they came into Canaan to the Altar, and Cities of Refuge. But if a man came presumptuously upon his Neighbor, to slay him with guile, he shall be taken from the Altar (if he flee thither) and put to death. See 1 Kings 2.25, v. 12, 13, 14.

4. He that smiteth his Father or Mother, and so likewise he that curseth, or maliciously revileth his Father or Mother, shall be surely put to death, Vers. 15, 17.

5. He that stealeth a man, and selleth him; or if he be found in his hands, he shall be surely put to death, verse. 16.

6. If two men strive together, and one smite the other with a Stone, or with his Fist, yet so as he presently dies not, but only keeps his Bed, if he rise again and walk abroad with his Staff; then he that smote him shall not be put to death, but he shall pay for the loss of his time, and shall satisfy him for the damage he sustained by being disabled to go about his business, and employment so long, and shall take care that he be perfectly healed and cured, and shall pay for it, verse. 18, 19.

7. If an Israelite shall so strike his Man-Servant or Maid-Servant, (namely, such as were Strangers of another Nation, and bought with his money) that either of them die immediately under his hand, he shall be left to the wisdom of the Judges to be punished as they shall see cause. But if the Servant so stricken continue a day or two alive, it is to be presumed his Masters intention was not to kill him, seeing he was purchased with his money, and no man would willingly be the occasion of his own loss. And if he die afterwards, the loss of the Servant shall be deemed sufficient punishment; His Master shall not be further punished, seeing he had power to Chastise him (being bought with his money) and make him obey him by force, verse. 20, 21.

8. If a Woman with child come in to help her Husband, or Friend, when another is fighting with Him, or to part them, and do casually receive some hurt, and by that means miscarries, yet so as neither the Woman, nor the Child, dies, or is maimed; in this case the party that was the cause of the Woman's miscarrying shall pay or suffer what the Woman's Husband shall lay upon him, provided it be judged fit by the Judges, in whose power it shall be to determine, whether his demand be reasonable or no. But if any great mischief have happened either to the Mother or Child thereby, then Life shall go for Life, Eye for Eye, Tooth for Tooth, Hand for Hand, Foot for Foot, Burning for Burning, Wound for Wound, Stripe for Stripe So that this Law directs Magistrates, in the ordering of public Punishments, to proceed according to the Law of Retaliation, and to punish those who had voluntarily done any hurt to their Neighbors, according to the hurt they had done, and that Punishments should be proportioned to the Faults, though not always in the same special kind of Suffering; but it gives no permission to particular persons to take a private Revenge themselves. So our Savior, Math. 5.39. having repeated this Law, adds, but I say to you, Resist not evil; Whereby he enjoins his Disciples rather to bear patiently any wrong done unto them, then to be Judges and Avengers in their own Cause. Yet very probable it is, that it was in the Judges Power, in some Cases, to allow a Change or Commutation of the Penalty, and instead thereof, to award a pecuniary Mulct, or Fine of Money, verse. 22, 23, 24, 25.

9. If a man smite out the Eye, nay if he smite out only the Tooth of his Man-Servant or Maid-Servant, he shall let them go free for that damage done them. The like is to be understood of maiming or laming any other parts of the Body, verse. 26, 27.

10. If an Ox gore a Man or Woman, that they die, then the Ox shall be stoned, and his Flesh shall not be eaten, but the Owner shall be quit. But if the Ox were wont to push with his horn in time past, and that hath been testified to his Owner, and he hath not kept him in, and so he hath killed a Man or Woman, the Ox shall be stoned, and the Owner put to death. Or if the Judges having examined all Circumstances, do find cause to save his life, and to fine him, then he shall give for the ransom of his life whatever is laid upon him. And this punishment shall be laid upon him; not only if his Ox have gored a Man or Woman of grown years, but also if a Boy or Girl be killed by him. But if the Ox gore a Man-Servant or Maid-Servant that are Aliens, the Owner of the Ox shall give unto the Man's or Maids Master thirty Shekels of Silver (the price at which our Savior was valued, who became a Servant for our sakes, Math. 26.15. and so shall be quit, verse. 28, 29, 30, 31, 32.

11. If a man shall dig or open a Pit, viz. in the common or public way, and shall not cover it again, so that an Ox or an Ass fall therein, and die, then the Digger of the Pit shall make it good unto the Owner of the Ox or Ass, viz. shall pay him so much as the Judge shall estimate the Beast at, and the dead Beast shall be his who opened the Pit, verse. 33, 34.

12. If a man's Ox (which was not known before to be hurtful ) hurt another's, so that he die, then they shall sell the live Ox, and divide the money he was sold for between them, and the dead Ox shall in like manner be divided also. The reason of this Law seems to be, because it could not be certainly known which of the Oxen first assaulted the other, the one of them not being known to push more than the other; and therefore it is just that both the live and dead Ox should be equally divided. But if it be known that one of the Oxen hath used to push in time past, and his Owner hath not kept him in, he shall surely pay Ox for Ox, and the dead Ox shall be his, whose Ox did kill the other, verse. 35, 36.

13. If a man shall steal an Ox or Sheep, and kill it, or sell it, he shall restore five Oxen for an Ox, and four Sheep for a Sheep. But if the Ox or Sheep be found in his hand alive, he shall only restore double; that is, pay two for one. Because of the great profit, use, and service the Owners might have of this sort of Cattle (particularly for Sacrifices to God) the damage was to be recompensed five and four fold; and therefore this kind of theft was restrained with the greater penalty, Ch. 22. verse. 1. & 4.

14. If a Thief be found breaking up, or digging through an House in the Night, and he be smitten that he die, he that killed him shall not be put to death for it. But if the Sun be risen, and so there be sufficient light to know the party by, and to take him, and so to bring him to Judgment, then to kill him was to be esteemed murder (except in a man's own just and necessary defense) and in such case the Thief being taken shall surely pay, and make full restitution, if he be able. If he have nothing to pay, he shall be sold for a Servant by the Magistrate, that by his price, satisfaction may be made to the person he hath wronged, verse. 2, 3.

15. If a man shall put in his Beast, and shall feed in another man's Field or Vineyard; of the best of his own Field, and of the best of his own Vineyard, He shall make Restitution, verse. 5.

16. If Fire break out and catch in Thorns, so that stacks of Corn, or standing Corn, or the Trees, and Fruits of the Field be consumed thereby, He that kindled the Fire shall surely make Restitution, verse. 6.

17. If a man shall deliver to his Neighbor Money or Stuff to keep, and it be stolen out of his House; if the Thief be found, he shall pay double. But if he be not, then the Master of the House shall be brought unto the Judges to clear himself if he can, either by Witnesses, or his own Oath, that the Goods left with him were indeed stolen from him, and that he himself made them not away, verse. 7, 8.

18. Here a general Law is inserted concerning the Power of the Magistrate, in deciding Controversies of this nature. And it decrees, that for all manner of Trespass, whether it be for Ox, Ass, Sheep, Raiment, or anything lost (which another challengeth to be his ) the Cause of both Parties shall come before the Judges, and whom the Judges shall condemn, he shall pay double to his Neighbor, verse. 9.

19. If a man deliver to his Neighbor an Ass or Ox, or any Beast to keep for him at a price, and it die, or be hurt, or driven away by a sudden Incursion of Enemies, so that the Keeper cannot retreive it, neither knows what is become of it; in such a Case an Oath (whereby God is called upon as a Witness ) shall be between the Parties; and if the Keeper do swear that he hath not put his Hands to his Neighbor's Goods, neither knows what is become of them; then the Owner must rest satisfied with that Oath, and he to whom the Cattle were entrusted shall not make them good. But if they be stolen from him, thorough his own negligence, he shall make them good to the Owner. And if any of them be torn in pieces, he may bring some part of them to witness it was so, and then he shall not make them good, v. 10, 11, 12, 13.

20. If a man borrow ought of his Neighbor, and it be hurt or die, (the Owner thereof being not with it) he shall surely make it good. And the reason of this Law seems to be, to make them the more circumspectly careful of things borrowed. But if the Owner thereof be with it (as sometimes the Beast and its Owner might be hired together, and the Owner being by might see that the Mischief which happened could not be prevented,) he shall not make it good. If it were hired, it came for its hire; that is, if it were not borrowed gratis, but hired, he that hired it shall be free, paying the conditioned hire, verse. 14, 15.

21. If a man entice a Maid, who is not betrothed, and lie with her, he shall surely endow her; that is, he shall give her such a Dower, or sum of Money, as is used to be given with Maids of her condition, and so shall marry her. But if her Father utterly refuse to give her unto him in marriage, He shall pay her so much as may serve to marry her to another of a suitable Condition to Her, verse. 16, 17.

Further the Lord gives them these subsequent Laws.

22. Thou shalt not suffer a Witch, or Sorceress, to live. The same is decreed concerning men that had familiar Spirits, Lev. 20.27. viz. That they should be stoned, verse. 18.

23. Whosoever lieth with a Beast shall be surely put to death; [And the Beast also was to be put to death, Lev. 20.15.] verse. 19.

24. He that Sacrificeth to any God, save to the Lord, the God of Israel, the only true God, shall be destroyed as a person execrable and accursed, verse. 20.

25. You shall neither vex a Stranger, nor oppress him, for you yourselves were Strangers in the Land of Egypt, Lev. 19.33. verse. 21.

26. You shall not afflict any Widow, or Fatherless Child. If thou afflict them in any wise, and they Cry unto Me (saith the Lord) I will surely hear their Cry, and my Wrath shall wax hot, and I will kill you with the Sword, and your Wives shall be Widows, and your Children Fatherless, verse. 22, 23, 24.

27. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an Usurer, nor an exacting Creditor, neither shalt thou lay upon him Usury; that is, a biting, consuming Usury. To such as these our Savior Commands us to lend freely, not expecting so much as the Principal, if they be not able to pay, much less the Use. See Luke 6.34, 35. verse. 25.

28. If thou take such of thy Neighbors Garments and Coverlids to pledge, which he useth to lie in by Night, and which he needeth to cover him, thou shalt restore them to him before the Sun goeth down. For if he Crieth unto Me (saith the Lord) I am gracious, I will hear him. So that this Prohibition seems to forbid, in effect, the taking any such thing to pawn. For it were in vain to take such a thing for a Pawn, in the Morning, which, without paying the money, must be restored ere night, verse. 26, 27.

29. Thou shalt not revile the God's; that is, those that fit in the place of Judgment, nor curse the Ruler of thy people, verse. 28.

30. Thou shalt not delay to offer the first of thy ripe Fruits, and of thy Liquors, (that is, thy Oil and Wine ) unto the Lord. For it is fit that He that gives All should be acknowledged as Lord of all, by having this Tribute paid unto Him, and that He should be presented first to procure his blessing upon the rest. And the first-born of thy Sons thou shalt give to me (saith the Lord) or redeem him with five Shekels of Silver, which shall be given to the Priests my Servants, Numb. 18.16. The like shalt thou do with the first-born of thy Bullocks, and thy Sheep. Seven days shall they be with their damm; on the eighth day thou mayst present them unto Me. Thus the Law prescribed, yet doubtless when they saw cause they might keep them something longer. So that they did not delay to bring them out of an unwillingness to give them to the Lord, verse. 29, 30.

31. Ye shall be a holy people unto Me, (saith the Lord) ye shall not eat any Flesh that is torn of Beasts in the Field, but ye shall cast it to Dogs. This was enjoined them, to teach them not only to abhor to eat the flesh of Beasts thus killed, but to abhor all Rapine and Cruelty, as sins most odious in the sight of God, verse. 31.

32. Thou shalt not raise, nor readily receive, nor maliciously spread a false Report against thy Neighbor, nor join nor combine with the Wicked to be an unrighteous Witness, and so to carry on their wicked design, and enterprize. Thou shalt not follow the multitude to do evil, neither shalt thou so speak in a Cause as to decline after the mighty to wrest Judgment. Neither shalt thou countenance a poor man in his Cause, any further than the merit and desert of it requires. For Right is to be regarded in Judgment, and not either Poverty or Riches. Thou shalt not wrest nor overthrow the Right of the Poor in his Suit. Thou shalt not strive against the Evidence of Truth, to condemn the Poor in a just Cause, or acquit him when his Cause is bad and unjust. Keep thyself far from a false matter; that is, if thou be a Judge be marvelous shy either to admit of a false Testimony from others, or to give false Judgment thyself; especially against the life of a man. The Innocent and the Righteous see thou slay not; For God is a just God, and will not justify such wicked Judges. And thou shalt take no Gift or Bribe. For Gifts blind the eyes of the wise (that is, of those that seemed to be so, ) making them judge otherwise than they should do, (being biased by the love of lucre ) and make those that should be righteous in Judgment to pass a perverse Sentence. Neither shalt thou in Judgment, or otherwise, oppress a Stranger. For ye know the heart of a Stranger, and how it useth to be affected, having been yourselves Strangers in the Land of Egypt, Chap. 23.1, 2, 3, 6, 7, 8, 9.

33. If thou meet with thy Enemies Ox or his Ass going astray, thou shalt surely bring it back to him, and so any other thing of his that is lost] Deut. 22.3.] If thou shalt see the Ass of him that hateth thee lying under his burden, or any other of his Cattle endangered, wouldst thou forbear to help him? Surely thou shalt help with him; that is, set to thine helping hand with thine Enemy, to relieve his Ass, and raise him up again, that so thou mayst thereby oblige him, and dispose him to be reconciled to thee, verse. 4, 5.

34. Six years thou shalt sow thy Land, and gather in the Fruits thereof, but the seventh year thou shalt let it rest, and lie still, and neither plow it, nor sow it, that the poor of thy people may eat with thee; namely, that which shall grow in the seventh year of itself, without any human labor, by the especial blessing of God. (See Lev. 25.6, 7.) and the remainder the Beasts of the Field shall eat. And so thou shalt deal also with thy Vineyard and Oliveyard. So that the fruit of Trees, and whatever the Earth brought forth of its self, this seventh year ( viz. of the grains scattered in the former Harvest) was to be indifferently common to all, verse. 10, 11.

35. Yet in this seventh, or Sabbatical Year, they were not to think themselves exempted from the peculiar sanctifying of the Seventh-day-Sabbath, but were bound religiously to keep it, in this as well as in other years. And the Lord adds this reason for it, That thine Ox and thine Ass may rest, and that the slave born in thy House, and thy purchased Stranger, or hired Servant may rest also, and be refreshed as well as thyself, verse. 12.

36. The Lord further says, In all things that I have said unto you be Circumspect, and make no mention of the Names of other God's, with any approbation of them, nor let their Names be heard out of your Mouths, so as to swear by them, or to any to such purpose, verse. 13.

37. Three solemn Anniversary Feasts shalt thou keep unto Me, saith the Lord, viz. The Feast of the Passover, of Pentecost, or Weeks, and the Feast of Tabernacles or Booths, or in-gathering of all thy Fruits, not only of Corn (which was before inned) but of Wine and Oil, &c. At which three Feasts all thy Males (that are able) from 20 years old to 60, shall appear before Me in the place which I shall choose. And none shall appear before Me empty; that is, without some Gift or Offering, verse. 14, 15, 16, 17.

38. Ye shall not offer the blood of my Sacrifice, viz. of the Paschal Lamb with leaven; that is, having any leavened bread in your houses, nor eating any such bread with it; neither shall ye leave the fat, or any part of the Lamb until the Morning. See Exod. 34.25. verse. 18.

39. The First-fruits of thy Land thou shalt bring into the House of the Lord thy God, viz. first to the Tabernacle, then to the Temple. See Deut. 26. from 1. to 12. verse. 19.

40. Thou shalt not seeth a Kid in its Mothers milk; that is, thou shalt not be so cruel as to seeth a Kid in the milk of its Dam, and so make that which was given to it for its nourishment to be a means to wast and consume it. Or thou shalt not imitate the Ishmaelites, who, through over-much delicacy, use to seeth a Kid in the Dams Milk.

Exod. 21. whole Chapter.

Exod. 22. whole Chapter.

Exod. 23. from 1. to verse. 20.

SECT. XVIII.

GOd now promises that he will send the Lord Christ, the Angel of the Covenant, the Lord of Angels, in the Cloudy Pillar, to guide and lead them to the promised Land, but charges them to obey his Voice, and to take heed of provoking him, for He will not pardon their Transgressions, if they persist in them without Repentance. And they should be very careful of offending Him; For (says God) my Name is in Him, that is, He is of the same Nature and Essence, of the same Authority and Power with my Self, being my Eternal Son, and with that Nature He hath my Name Jehovah, Jer. 33.6. And further to encourage them to Obedience, He tells them, That if they would obey his Voice, He would be an Enemy to their Enemies, and an Adversary to their Adversaries, and would afflict