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The History of the Old Testament Methodized

Samuel Cradock (1621-1706) · 567,142 words · 2521 min

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Section 7/32
and would afflict those that did afflict them. And this glorious Angel should go before them, and by an outstretched Arm destroy those Nations of the Amorites, Hittites, and Perizzites, Canaanites, Hivites and Jebusites, and should bring them into the possession of their Land. But when they came to enjoy that good Land, they must be especially careful not to bow down to their Idols, nor Worship them, nor to imitate the Idolatry of that Heathenish people, but contrariwise, with detestation, to overthrow and break down their Images, Lev. 7. And if they were careful to worship the Lord their God, and Him only, then He would bless their bread and their water, and their food to them, so that it should nourish them, and would give them health, and keep evil Diseases from them, and would make them very fruitful, and preserve their Women, and Cattle, from miscarrying, and abortive Births, and would prolong their life, so that they should fill up the number of their days, which by the course of Nature they might live. And He would strike their Enemies with such terror and fear, that they should turn their backs upon them, and fly when they came to Encounter them. And he would send Hornets before them to expel the Canaanites out of the Land, viz. Great Venemous Flies that should sting them to death. So that those of their Enemies that should endeavor to hide themselves from them, and think thereby to escape, should be destroyed by these Hornets, see Deut. 7.20. But He tells them, He would not drive out these Heathenish Nations all in one year, lest the Land should grow to a Wilderness, if it should be all at once dispeopled, and the wild Beasts in the solitary places would increase, which would be a great annoyance to them. But he would drive out the Heathen Nations by degrees till Israel were increased, and become enow to fill the Land. And that they might know how large a Possession he designed for them, he tells them the bounds of it should be these. The East bound should be the Red-Sea; not that that Sea should bound all the East side of it, but because the East side of the Land of Canaan should reach to some part of the Red-Sea. The West bound should be the Sea of the Philistines, or the great Ocean, the Mediterranean-Sea. The South border should be the Desert towards Egypt, which was the Wilderness of Shur or Paran. The North bound should be the River Euphrates, which extendeth towards the North. Lastly, He chargeth them to make no Covenant with these Heathenish Nations, nor to yield to Worship their Idols, nor to permit them to dwell in the Land, lest, if they lived among them, they might infect them with their Idolatry, which would be a great Snare to them, and a cause of their fall and ruin.

Exod. 23. from verse. 20. to the end.

SECT. XIX.

GOd having Himself given to the Children of Israel his Moral Law, (which is expressly called a Covenant, Deut. 4.13.) and Moses having received these other Commandments and Ordinances from the Lord, and having written them in a Book, He proposed them unto the People, and they readily consented to them, saying, All the words that the Lord hath said we will do. Hereupon the next Morning he rose early, and built an Altar (see Exod. 20.24, 25.) at the foot of the Mount, to represent God, and He set up twelve Pillars, according to the twelve Tribes, to represent the People. Then he appointed twelve young men of the First-born (whom the Lord had consecrated to Himself as Ministers of holy things before the Levetes, who came in the place of the First-born, [Numb. 3.41.] were set apart for the Priestly Function, ) to offer Burnt-Offerings and Peace-Offerings of Oxen, Calves and Goats [Heb. 9.19.] unto the Lord; which they did accordingly. Then he took half the blood of these Sacrifices and put it into Basons, and the other half he sprinkled on the Altar, and so also on the Book (which it seems was laid on the Altar) making use of a Sprinkler made of Scarlet wool, and a bunch of Hyssop, Heb. 9.19. (the legal sprinklings being usually so performed, Levite. 14.6, 7. though Moses here mentions not all these particulars,) and there was Water also (as it seems) intermingled with the blood, because otherwise the blood growing cold would have been thick, and so unfit to be sprinkled. By all which was signified and sealed God's Favor and Grace to the People if they would be obedient. Then reading again to them the Book of the Covenant (that is, the Book containing those Laws before mentioned, which they had covenanted to observe,) and they promising a second time Obedience thereunto, He took the other half of the blood and sprinkled it on the People; that is, either on the twelve Pillars representing the twelve Tribes, or on the Elders as representing the rest, or on all the people promiscuously that in circuitu stood about him, saying, Behold the blood of the Covenant which the Lord hath made with you concerning all these words, and things contained in this Book; As if he should have said, This blood is a sign of the Covenant between God and You, and a Seal to confirm it, and a Ceremony whereby it is established. The sprinkling of this blood upon you may also signify that the transgression of the Covenant cannot be purged but by the blood of the Messiah.

Exod. 24. from 3. to 9.

SECT. XX.

THe Lord having commanded Moses, after he had delivered these Ordinances to the people, to come up again into the Mount, and to bring Aaron with Nadab and Abihu (his two eldest Sons) and the 70 Elders along with him, They accordingly came up into the Mount, that is, a little way up, and there, as they were commanded, worshipped at a distance, and afar off from the top of the Mount. And they saw some illustrious Signs of God's glorious presence, and at the lower part of that brightness there was a clear shining blew pavement, as it were of Sapphire, and like to the Sky when it is clear. And though these Nobles and Elders saw the Glory of God in these extraordinary signs of his Presence, yet it pleased the Lord that they received no hurt thereby, but returning again unto the people, did there feast together with them on their Peace-Offerings, rejoicing in the goodness of God to them, and the honor he had done them. But Moses with his Servant and designed Successor Joshua abide there still, having advanced to to the higher part of the Mount, but yet not so high as the Cloud. Moses, before he ascended, gave order to the Elders to tarry there below, and to expect his and Joshua 's return, and that Aaron and Hur in his absence should determine the Affairs of the people. Moses waited six days more on the top of the Mountain (which the Cloud now covered, and the signs of God's glorious Presence appeared upon it) that his mind in that time might be prepared for Converse with the great God; and on the Seventh day God called him up into the Cloud, and the sight of the Glory of the Lord on the top of the Mount was like devouring Fire in the eyes of the Children of Israel. And there God spake with Him, and he continued there forty days and forty nights without eating or drinking anything, Deut. 9.9. And so his Condition was a shadow of the life of the glorified Saints in Heaven. During which time he was employed in beholding the Glory of God's Presence, and in receiving Instructions from him about all things that concerned his people, and in viewing the Pattern of the Tabernacle, and all things belonging thereunto, which was shewn him in the Mount. Joshua, as it seems, stayed all this while upon the Mount, though below the Cloud,) waiting for Moses, and sustaining himself as 'tis probable with the Manna that fell from Heaven, and the water of the Brook mentioned Deut. 9.21. that descended out of the Mount. For there Moses found him when he came down from God, neither did he know what the Israelites had done in the Camp, as appears from Exod. 32.17.

Exod. 24. verse. 1, 2. and from 9. to the end.

SECT. XXI.

MOses during this His long abode in the Mount, received from the Lord those Commands and Instructions mentioned in 25, 26, 27, 27, 28, 29, 30, and 31 Chapters of Exodus. The Particulars whereof are these following:

First, Touching the framing of a Tabernacle, that is, a moveable and portable Temple (after the model and pattern that was shown him in the Mount) for the solemn Worship and Service of God; in which He would dwell among them, and manifest his gracious Presence, and there He would meet with them, and declare His Mind unto them, verse. 22. In order to which,

1 st . He Commands that the people should make a voluntary and free-will-Offering unto Him of Gold, Silver, Brass; and of Blue, Purple, Scarlet, fine Linnen, Goats Hair, Rams Skins died red, and Badgers Skins; also of Shittim wood and Oil for the Lights, and Spices for the anointing Oil, and for sweet Incense; also of Onyx Stones and other precious Stones to be set in the Ephod and Breast-plate of the High-Priest.

Ch. 25. from 1. to the 10.

2ly, He gives Directions concerning framing the Ark or Sacred Chest, wherein only the Testimony (that is, the Ten Commandments written upon Tables of Stone, which were a Testimony of the Covenant between God and them, and testified what God required of them) was to be kept. This was to be made of Shittim wood, two Cubits and half in length, and a Cubit and half in breadth and in height. It was to be overlaid with plates of pure Gold, within and without, and they were to make a golden Garland, crown or border round about it. And two gilt Rings were to be made on each side of it, and Staves of Shittim-wood gilt to be put into the Rings, by which the Levites, and none else, were to carry it on their Shoulders, see Numb. 7.9. And they were to make a Lid or Covering for it (called the Mercy-Seat or Propitiatory, ) of pure beaten Gold, and two Cherubims of Gold at the ends of it, stretching forth their Wings, and with their Faces looking one towards the other. And there God promises to meet with them, and from between the Cherubims on the Mercy-Seat to Commune with them, and give them his Oracles and Commandments in an audible Voice.

Exod. 25. from 10. to 23.

3ly, He gives Directions concerning framing the Table of Shew-Bread, which was to be of Shittim-wood (and according to our measure) a Yard long, half a Yard broad, and three quarters of a Yard high. It was to be overlaid with pure Gold, and a Border or List of an hands-breath to be made about it; and a golden Garland, Crown or Fringe to go about that, rising from the edge of the Table, and bounding it on every side. And four gilded Rings on the four corners of the feet thereof, and gilded Staves of Shittim-wood to be put into those Rings to carry it by, that so it might be born on the Priests Shoulders. Four kinds of Vessels belonging to this Table were also to be made of pure Gold. 1. Dishes to hold the Cakes or Loaves of Shew-Bread, which were to be twelve in number, according to the twelve Loaves, [see Levite. 24.5.] that were to be set therein; and some of these Dishes possibly were to hold Frankincense, which was to be put upon each row of the Shew-Bread, Levite. 24.7. to intimate to them that they ought to send up Praises to God for their daily Bread. 2. Spoons to put the Frankincense into the Dishes, and to take it out again when it was to be burnt upon the Altar of Incense. 3. Covers or Plates for the covering of the Loaves. 4. Bowles for the covering of the Dishes of Frankincense, or which might serve for the burning of the Frankincense. Shew-bread was to be set upon this Table before the Lord always. 'Twas called Shew-bread, because it was to be set upon the Table, and so shown and set in view, and presented before the Lord. There were every week twelve Cakes thereof to be made according to the number of the twelve Tribes of Israel. These with pure Incense were to be set every Sabbath day new upon the Table in two rows, six on a row, and the old bread was then to be taken away and eaten by the Priests, Levite. 24.5, 9. The Bread on this Table was tendered to God as a Quit-rent, or acknowledgment that they held all their Food from his Providence and Bounty.

Exod. 25. from verse. 23. to 31.

4ly, Concerning the framing of the golden Candelstick, which was to be made with a shaft, and six branches coming out of the sides of it, three on one side (one above another) and three on the other side, all of beaten Gold. And seven Sookets were to be made, one on the top of the Shaft, and the other on the six Branches, whereinto the Oil was to be put, to feed the Lamps, that they might give light round about it. See Numb. 8.2. And the Tongs and Snuffers (that were appointed to raise up the Wick of the Lamps, and make them burn brighter) were all to be of Gold; and a talent of Gold was to be spent in the making of this Candlestick, and the things appertaining to it, which amounts to 120 pound weight.

From 31. to the end.

5ly, The Children of Israel were charged to bring pure Oil-Olive beaten, viz. such as ran from the Olives when they were first beaten or stamped, which was clearer and purer than that which was crushed out with a Press. With this the Priests were to maintain the Lamps, and to cause them to burn always; that is, every night. For they were to light them in the Evening, and in the Morning to put them out, and cleanse them, and trim them to be lighted again at Night.

Exod. 27.20, 21.

6ly, Concerning the Altar of Incense to be made of Shittim-wood foursquare, a Cubit in length, and a Cubit in breadth, and two Cubits in height, with Horns or little Pyramids at the four corners thereof; and it was to be overlaid with Gold, therefore called Numb. 4.11. the golden Altar; but Ezek. 41.22. 'tis called the wooden Altar; and so it shadowed Christ in both his Natures, his Deity giving glory to his Humanity. And it was to have a gilded Garland round about the edges of it, and two gilded Rings on each side at each corner, and Staves of Shittim-wood to be put through those Rings to carry it with, when the Tabernacle was to be removed, Numb. 4.11. And it was to be placed in the holy Place before the Veil that was to separate the most Holy from the holy Place, just before the Mercy-Seat. And Aaron was appointed, not in quality of High Priest, but only as a Priest (for to this Office the inferior Priests were afterwards admitted, as appears Luke 1.) when he had dressed and trimmed the Lamps of the golden Candlestick in the Morning, and made them ready to be lighted again at Night, to burn sweet Incense upon this Altar, and when he lighted the Lamps at Night to burn Incense again upon it; possibly to intimate to them how God's people should daily and constantly pray unto the Lord, and that the prayers of his faithful people are very acceptable unto him while Jesus Christ doth incense them by his Merits and Intercession. And this Ordinance was to be perpetually observed by them in their Generations while that Dispensation lasted. Further they were enjoined to offer no strange Incense thereon, that is, made of any other materials than what is enjoined, verse. 34, 35, &c. where the Ingredients are prescribed to be sweet Spices with pure Frankincense beaten small, and mixed together, and to be applied by the Priest only to this holy use and no other. They were not to make any like to it to smell to, or for their own private use. Whosoever should contemptuously offend against this Ordinance are threatn'd to be cut off by Divine Vengeance. And Aaron once a year as High Priest (viz. on the great day of Expiation, on the tenth day of the seventh month, see Levite. 16.18.) was appointed to put the blood of the Sin-Offering upon the Horns of this Altar, to make Expiation for such Errors and Failings as might have been committed in the administration about it. And this Rite was to be religiously observed by them in their Generations, till Christ the Substance of these Ceremonial shadows should appear.

Exod. 30. from 1. to 11. and from verse. 34. to the end.

7ly, He gives Directions concerning framing the Tabernacle. Now the Tabernacle taken in the largest sense contained two parts, one that was covered, which was properly called the Tabernacle, and one that was open, viz. the Court belonging thereunto. Concerning the first, these Directions are given. It was to be 30 Cubits long, (accounting a Cubit a Yard) ten Cubits high, and ten broad. The walls of it were to be 20 boards of Shittim-wood, gilt all over, standing upright, each a Cubit and half in breadth (so that the breadth of the boards joined together made the length of the Tabernacle) the height thereof being the length of the boards, that is, ten Cubits, and the breadth thereof of the same proportion. Each board was to have two Tenons fastened in silver Sockets or moveable Footstalls, having hollow Mortaises for the Tenons of the boards to fall into. These boards were also to have gilded Bars of the same wood running along their breadth in an even proportion through golden Rings to strengthen their Conjunction. And these boards were to be as the walls of it. But the Tabernacle itself was to consist of curious Curtains of fine twined Linnen, Blue, Purple, and Scarlet, with Cherubims curiously embroidered in them (representing the Ministry of Angels in the Church) and a three-fold Covering over it; one of Goats hair spun and woven into Stuff, (possibly like our Chamlet ) another of Ram Skins died red, a third of Badgers Skins. This covered Tabernacle was to consist of two parts; The one to be called the Holy of Holies at the upper end of it, taking up ten Cubits, or one third part of it. In this were to be placed the Ark with the two Tables of the Law in it, and by the Ark the Pot of Manna before the Testimony, Exod. 16.33, 34. and Aaron's Rod, Numb. 17.10. and the golden Censer, Levite. 16.12. And the Book of the Law in the outside of the Ark, Deut. 31.26. that is, the whole Law, Writings and inspired Books of Moses. Into this Holy of Holies none but the High Priest (and He but once a year ) was to enter, Levite. 16. The other part of the Sanctuary was called the Holy, containing 20 Cubits. In this was to be placed the Altar of Incense, on the right side whereof was to stand the golden Candlestick, and on the left the Table of Shew-bread. Into this part of the Sanctuary the ordinary Priests were to enter, and there to Minister. These two parts were to be divided by a Veil, to be made of Blue, Purple and Scarlet, with embroidered Cherubims, and 'twas to be a partition between the Holy and Holy of Holies, and this was the inner Veil. There was also an hanging to be made for a door or entrance into the Tabernacle, or holy Place to be made of Blue, Purple and Scarlet, and hung on Pillars of Shittim-wood overlaid with Gold, which was to be the outward Veil.

Exod. 26. whole Chapter.

And so much of the covered Tabernacle; now for the outward Court belonging thereunto, It was to be in length an 100 Cubits, and in breadth 50, and to be enclosed with Hangings of fine twined Linnen hung upon Pillars of Shittim-wood five Cubits high, and filleted with Silver, and set in Sockets of Brass and moveable Footstalls. And for the Gate of this Court Eastward was to be an Hanging of 20 Cubits of Blue, Purple and Scarlet, and fine twined Linnen wrought with Needle-work, and to be hung on four Pillars.

8ly, Concerning the Altar of Burnt-Offering, which was to be made of Shittim-wood five Cubits long and five broad, and so to be four square, and three Cubits high. It was to have Horns or little Pyramids on the four Corners thereof, to which they were to bind their Sacrifices, see Psal. 118.27. They were to make for it a Grate of Net-work all of Brass, with four brazen Rings in the corners thereof, to take it out upon occasion. It was to be overlaid with Brass, to defend it against the heat of the fire, the widness and length being such that the fire might be kept within the compass of the Grate, which was to be set even to the midst of it. They were also to make several Instruments belonging to this Altar, as Panns to receive ashes, Shovels, Basons, Flesh-hooks, Fire-panns, all of Brass: and Staves of Shittim-wood, overlaid with brass, to be put into the Rings on the sides of the Altar to bear it withal. And it was to be made hollow with boards, without either bottom or cover, according to the Pattern shown to Moses in the Mount.

Exod. 27. from 1. to 9.

9ly, Concerning the daily Sacrifices to be offered on this Altar constantly (besides all other occasional Sacrifices) which were to be two Lambs of the first year, one to be offered in the Morning, the other in the Evening, for a Burnt-Offering to the Lord, with an Omer or Pottle of Flour mingled with the fourth part of an Hin (or a Pint and half) of pure Oil, and a Pint and half of Wine to be poured upon it, and all to be consumed by fire upon the Altar. Upon their performance of these things, God promises to meet with them there at the door of the Tabernacle, (before which the Altar stood) and to manifest his gracious Presence, and reveal his will to them. And by such manifestations of his Glory, He would declare that He had made choice of the Tabernacle and Altar for holy Services to Himself, and that He had set apart Aaron and his Sons to minister to Him in the Priests Office. And He would by such evident Tokens of his Presence dwell among them, and would be their God, and manifest his especial Favor to them, in directing and protecting them.

Exod. 29. from verse. 38. to the end.

10ly, Concerning the brazen Laver, which was to be made with a foot or base of Brass, on which it was to stand, and Aaron and his Sons before they ministered, were to wash their Hands and Feet out of it. Probably it had spouts for the water to issue forth at, and at the bottom some Vessel to receive the water, which the Priests made use of. For being lifted up upon its Foot or Base the Priests could not put their Feet into it, but probably they were to wash in the water drawn from it, and they were to be careful constantly to do it, being threatened (in case they omitted it) with destruction by the Hand of the Lord.

Exod. 30. from verse. 17. to 22.

11ly, Touching the setting apart of Aaron and his four Sons for the Priests Office, and concerning the particular Ornaments and Vestments they were to use in their Ministration, for their Glory and Honor, and to make them more Venerable among the People, and to be a sign of their Consecration and Sanctification unto God. And these Garments were to be made by such as were wise-hearted, and whom God had filled with the Spirit of Wisdom for such a purpose.

And first, Concerning the sacred Attire and Ornaments of the High Priest which are methodically ranked, Levite. 8.7, 8, 9.

1. Linnen Breeches, or Drawers next his Flesh.

2. A Coat of fine Linnen (embroidered) over them.

3. An embroidered Girdle to gird it withal.

4. Over this Coat and Girdle, a Robe all of blue, which was to have Bells and artificial Pomegranates intermingled in the hem of it, that the sound of all the Bells being heard when he went into the holy Place to minister, the people might second him with heart and mind in his Sacred Offices, and the Lord threateneth death to him if he should enter otherwise into the most holy Place then thus apparalled, and so through his disobedience and neglect of God's Command should be an occasion of the people's Irreverence and want of Devotion towards God.

5. Upon this Robe He was to wear the Ephod, which was to be made of Gold, of Blue, of Purple, of Scarlet, of fine twined Linnen, and to have on the Shoulders thereof two Onix Stones set in ouches of Gold, and graven with the Names of the twelve Tribes of Israel, to intimate to them that God seeing their Names upon the Shoulders of the High Priest, would remember the Covenant He had made with their Fathers, and accordingly would do them good.

6. To the Ephod, with Chains of Gold and golden Rings, was to be fastened the Breastplate of Judgment, wherein were to be set four rows of precious Stones (three in a row) in which were to be engraven the Names of the Tribes of the Children of Israel, which Aaron was to bear upon his Breast when he went into the Sanctuary; and in this Breast-plate was to be the Urim and Thummim, signifying Light and Perfection, by which some understand those rows of precious Stones in the Breast-plate before mentioned; and so called not only in regard of their brightness and perfection, but with respect unto their use, which was that by them the High Priest might inquire of God for the people in doubtful Cases, and might by the special Inspiration of the Spirit of God be enabled to return them an answer from God. For 'tis thought that he earnestly looking upon those rows of precious Stones (with respect to the Divine Institution ) and thereby inviting the Spirit to come upon him, his understanding was suddenly so illuminated, that he gave a satisfactory Answer in all particulars to the Question propounded, and in doubtful Cases gave a right Judgment from the Lord when it so pleased him. For 1 Sam. 28.6. the Lord would not answer Saul neither by Dreams, nor by Urim, nor by Prophets. Further, the Answers which the High Priests received from the Lord when he consulted the Urim and Thummim were sometimes made by an audible Voice, sometimes secret Inspiration; which Answers when He had acquainted the people with the Stones in the Breast-plate (as is conceived) gave forth an extraordinary luster and brightness, to assure the people that he spake to them the Mind of the Lord, like as the extraordinary shining of Moses's face, when he came down from the Mount, was a Demonstration to the people that He had been with God, and what he brought to them came from God. This Breast-plate of Judgment (whereby Answers of right Judgment were given to the Israelites) Aaron was to wear upon his heart continually, when he went to minister in the Tabernacle, and he was thereby (as it were) to present the Children of Israel before the Lord, to be graciously remembered by him.

7. Aaron was to wear on his Head a Mitre of fine Linnen.

8. In the forefront of the Mitre was to be placed a plate of pure Gold two fingers broad (which made it show like a Crown, Exod. 29.6. Levite. 8.9.) wherein was to be graven Holiness to the Lord, as a signification that Aaron, as a Type of Christ, did bear the Iniquities of the People, and did make atonement for them, and that as for their other Sins, so for the Iniquities committed in their most holy Oblations which they offered, and sacrified to the Lord. And this Mitre with this Plate was always to be on his head when he ministered before the Lord, as a sign that the people are accepted of God for the Holiness, Obedience, and Sufferings of the Messias.

Exod. 28. from 1. to 40.

2. Concerning the Attire and Vestments to be used by the ordinary Priests. 1. Coats of fine Linnen for their uppermost Garment (called linen Ephods, 1 Sam. 22.18.) with Girdles and Bonnets of the same, and secondly, Linnen Drawers. These Garments Aaron and his Sons (being first anointed with holy Oil, and consecrated to their Office,) were to wear when they served in the holy Place, and not to neglect them, lest they thereupon be forced to bear the punishment of their Iniquity, and die for it.

Exod. 28. from verse. 40. to the end.

12ly, Touching the Sacrifices and Ceremonies to be used in the Consecration of Aaron and his Sons. 1. They were to be washed with water out of the brazen Laver before the door of the Tabernacle, to signify the Holiness that God requires in those that were to be Types of Christ. 2. Aaron and his Sons were to be clothed with their particular appointed Robes and Ornaments. 3. The anointing Oil was to be poured upon the Head of Aaron and his Sons. See Exod. 30.30. and Ch. 40. 14, 15. And the Priests Office was to be continued in the Line of Aaron and his Sons, and of their Successors by a perpetual Statute, as long as this Dispensation was to last, and till the Messiah should come, who was to fulfil what they typified. 4. The blood of the Ram of Consecration (of which afterwards) was to be put upon the tip of their right ear, and on the thumb of their right hand, and upon the great toe of their right foot, and they were to sprinkle some of the blood and the anointing Oil upon them, and their Garments, to signify that by the blood of Christ they were cleansed, and by the Oil of his Grace they were sanctified for the Work of their Ministry.

The Sacrifices to be used at this time were these: Moses having first provided a Basket of unleavened Bread, and Cakes unleavened tempered with Oil, and Wafers unleavened anointed with Oil, he was to take a young Bullock, which was to be a Sin-Offering, and Aaron and his Sons were to put their hands upon the head of it, signifying that they deserved to die like that Sacrifice; but did thereby disburden themselves of their Sins, and laid them upon the head of the Sacrifice, typifying Christ. See Isa. 53.6. And Moses himself (who was a Levite ) till Aaron and his Sons were fully consecrated for the Service of the Priesthood, was by extraordinary Warrant from God to perform the Work of the Priest in offering these Sacrifices. See Psal. 99.6. And he was to take of the blood of the Bullock and put it upon the Horns of the Altar of Burnt-Offerings, (which stood in the Court of the Tabernacle) to purify, consecrate, and sanctify the Altar itself, and make it holy to the Lord, and so to set it apart for holy Uses, that whatsoever was offered thereon, according to God's Institution, might be sanctified, made holy, and accepted as holy by the Lord. See Ch. 30.29. and Matth. 23.19. And the flesh of the Bullock, and his skin and dung were to be burnt without the Camp, to show how destable the sin was that was laid (as it were) upon this Bullock, and that the true Sacrifice for our Sins should suffer without the Gates of Jerusalem, Heb. 13.11, 12, 13. 2ly, The Sacrifice for Sin being thus first offered, he was to offer one Ram for a Burnt-Offering, as a savor of rest; that is, that God being thereby appeased, might cease from his anger. Not as though the Lord was affected with Smells, but it is said to be an acceptable Savour to Him in regard of their Obedience and willing mind, and God is is said to be delighted with it, when they offered it with Faith and true devotion. 3ly, He was to take another Ram for a Peace-Offering. These were to be offered either to obtain some Blessing, or to give thanks for some Blessing already received. In both these respects this was offered at the Priests Consecration, both by way of thankfulness for the honor done them in calling them to this Dignity and Office; as also by way of Supplication, humbly to entreat the Lord that he would prosper them in the execution of it. Thus at the Consecration of Aaron and his Sons, divers sorts of Sacrifices were to be offered, because they were ordained to offer them all. In this Eucharistical Sacrifice that was now to be offered, Moses was only to have the Breast, Exod. 29.26. but the right Shoulder, and the fat, and one loaf of Bread, and one Cake of oiled Bread, and one Wafer out of the Basket [ verse. 3.] were to be waved (or shaken towards all the four Quarters of the World, to signify that God is the Lord of the whole Earth) and then to be burnt by Him upon the Altar of Burnt-Offering for a sweet savor before the Lord. And upon this occasion an Ordinance is inserted, that in Eucharistical Sacrifices (namely, such as these whereby Aaron and his Sons were to be consecrated,) for the future the Priests were to have the shaken Breast, and the right Shoulder that was lifted up, (namely, to God as his Right, ) and assigned by Him as a Portion to the Priests, Levite. 7.31. whereby possibly they were taught that with all their Heart, and all their Strength they should give themselves to the Service of the Lord. Another Ordinance is also inserted, That the holy Garments of Aaron shall be his Sons after him, that He may be anointed and consecrated in them. Thus though the High Priest died, yet his Son was to appear before the Lord in the same Garments. And as the Consecration of Aaron and his Sons continued seven days verse. 35. (during which time they were to abide at the door of the Tabernacle day and night to keep the Watch of the Lord, Levite. 8.33, 35.) and as on each day of the seven the same Sacrifices and Ceremonies were to be observed as had been on the first day. So this Order of Consecration was to be practiced towards their Successors when they came into the Land of Canaan, and had a settled state there. Lastly, It is appointed that that part of the Ram of Consecration which should be left, after part had been burnt, and Moses had had his portion, should be sodden in the Court of the Sanctuary, and should be eaten there by Aaron and his Sons with the bread that was left in the Basket, verse. 2, 3. Levite. 8.31. And no Stranger, viz. None but a Priest was to eat of it, whereas in other Peace-Offerings the Offerer did partake. And if any part of the Bread or Flesh remained until the Morning, they were to burn it with fire. This was required, lest by reserving any part thereof, either they might grow into contempt of holy things, making no difference between them and their ordinary Food, (which they might reserve at their pleasure) or lest that which remained might be abused to Superstition. And whereas in ordinary Peace-Offerings they might eat of them the next day, but not upon the third day, see Levite. 7.18. no part of this must be eaten the second day. This was to show that this Ram of Consecration was a more holy thing than their ordinary Peace-Offerings.

Exod. 29. from 1. to 38.

13ly, Touching the holy anointing Oil and the Ingredients of which it was to be made, viz. of principal Spices, Myrrh, Cinnamon, sweet Calamus, and Cassia, and of Oil-Olive. And the things to be anointed therewith (to Consecrate them to God's Service, and to separate them from common uses,) were the Tabernacle, the Ark, the Table, the Candlestick, with all their Utensils, the Altar of Incense, the Laver, the Altar of Burnt-Offerings; so that whatsoever was brought as an Oblation, if it touched any of the hallowed things of the Sanctuary, it should be holy to the Lord. Aaron also, and his Sons and Successors were to be anointed with this holy Oil; but upon no man's flesh else was it to be poured. It was not to be used for any civil use, as for delight, or the like, even by the Priests themselves, nor any of it to be poured upon Strangers, nor any to be made like unto it, for any such purposes, under penalty of being cut off.

Exod. 30. from verse. 22. to 34.

14ly, Touching the half Shekel, that all the Children of Israel from 20 years old and upwards (when they were numbered) were to pay, for the ransom of their Souls, acknowledging thereby that they held their lives of God, and that he had redeemed them out of the House of Bondage. And this they were to do, that so the Lord might not be provoked for their Ingratitude, to send a Plague among them. This Didrachma, or half Shekel [see Matth. 17.24.] amounted to 15 d. of our money, and it was to be employed for the Service of the Tabernacle, and the Rich were not to give more, nor the Poor less; And this equality seems to be enjoined that the Rich might not despise the Poor, and to show that the life of a poor man is as precious in the sight of God, as a rich man's, and both are equally bound to praise God for it. And this was also to be done, that it might be a Memorial before the Lord of their Obedience, and so might move the Lord to be propitious unto them.

Exod. 30. from verse. 11. to 17.

15ly, These Commands and Injunctions being given to Moses by the Lord, 'tis like Moses begain to think with himself where he should find Workmen fit to undertake such curious and difficult Works, and that would make them exactly according to the Pattern given. Wherefore the Lord tells him, He had furnished Men with extraordinary gifts of his Spirit (consisting in Wisdom, Knowledge, ready conceiving, and skill for the performance of all these things) and particularly Bezaleel and Aholiab, who should be the principal Workmen, and Directors of others, and He had put into the hearts of all those that were apt for these businesses a greater apprehension to conceive and contrive, and a greater dexterity (then they had before) to work all these things that He had commanded.

Exod. 31. from 1. to the 12.

16ly, Lastly, Though the Work of the Tabernacle was with all care and diligence to be followed, and speedily to be done, yet the Lord would not have any of it to be done upon the Sabbath-day, and therefore he renews his Command about the Observation of that Day, telling Moses, It was a Sign between Him and them, that He had taken them for his peculiar people, and they Him for their God; whom they had bound themselves withal faithfulness to serve; And by his enjoining them diligently to keep his Sabbath, they might know that he intended it as a means to promote their Sanctification. Then He urges the Observation of the Sabbath upon them by divers reasons:

1. Ab utili: It is, says He, holy unto you; that is, Ordained for your benefit and profit, Mark 2.27. The Sabbath was made for man, and not man for the Sabbath.

2. A necessario. If they did not keep it, He tells them, They should surely be put to death. [See Numb. 15.35. 'It is observable, That death is thrice here threatened to those that defile the Sabbath by doing any profane or unnecessary work thereon.

3. From the dedication of this Day unto God; It is a Sabbath of Rest consecrated unto God.

4. From the Command of God. He Commands them to keep the Seventh-day-Sabbath perpetually; that is, as long as that Dispensation should last, the Observation thereof being one Article of the Covenant He had made with them.

5. A facili. The Lord appointeth but one day in seven for Holy Rest, and alloweth Six for labor in our worldly businesses.

6. From the Example of God Himself, who created the World in six days, and rested on the Seventh, and was refreshed.

Exod. 31. from 12. to 18.

SECT. XXII.

THe people seeing that Moses stayed so long in the Mount, and that the Cloud did not move; and perhaps conceiving that Moses had forsaken them, or despairing of his Return, a great number of them (as it seems) pressed Aaron with great Importunity to make them an Image or visible representation of God going before them, and manifesting his Presence among them; and this Image they would have made in the form or shape of a Calf, according to the Idolatry they had seen practiced in Egypt. Aaron (to divert them, as 'tis probable, from this wicked Intendment) requires the golden Ear-rings from the Ears of their Wives, Sons and Daughters, to make it with, hoping that this demand would make such a mutiny in all their Families that they would have chosen rather to desist from their wicked design than part with those Ornaments wherein they were wont to take so much delight. But herein he was much deceived: for their Superstition was, at this time, above their Pride or Covetousness, insomuch that they presently broke off their golden Ear-rings and gave them to Aaron, who appointed Workmen first to melt the Gold and cast it into the form of a Calf, and then to polish and finish it with a graving Tool. It seems they desired their Idol should be made in this form in imitation of the Idol Apis, the Ox or Calf the Egyptians used to worship. Then encouraging one another, and being much pleased with their Idol, they said, This is thy God, O Israel, which brought thee out of the Land of Eypt, pretending still to worship the true God in and by the Calf. Aaron seeing the people thus violently bent on their Idol, upon their motion, He yields to build an Altar for it, and to proclaim an Holy-day, and to dedicate a Feast to it. To morrow, says He, is a Feast to the Lord Jehovah, pretending all was still intended for the Worship of the true God; And accordingly the people rose early the next morning, and sacrificed unto their Idol Burnt-Offerings and Peace-Offerings, and upon the Altar they feasted together, and then rose up to play; that is, to sing, and dance, and play about their Idol, shouting and making a great Noise [verse. 17.] according to the wild custom and manner of the Heathens in their Idolatrous Feasts.

Exod. 32. from 1. to 7.

SECT. XXIII.

WHen 40 days and 40 nights were now expired, and God had made an end of Communing with Moses on the Mount, He gave him two Tables of Stone made by his own Hand, and wherein He had written with his own Finger the Ten Commandments; Commanding him to get him down quickly, telling him what the people had done in his absence. Thy people (says He) which thou broughtest out of the Land of Egypt have corrupted themselves; They have turned aside quickly, (after their entering into Covenant with Me, and promising to keep all my Precepts,) They have quickly turned out of the way which I commanded them, and have made them a molten Calf, and have worshipped it, and sacrificed unto it. Thou seest that this is a very wicked, and stiff-necked people; therefore interpose not for them, nor hinder Me by thy Intercession, that I may in mine anger Consume them; and I will make of Thee a great Nation, yea a greater and mightier than they, Deut. 9.14. Moses was wonderfully surprised and astonished at the hearing of this, and humbly adoring the Lord his God, he said, Lord, why doth thy Wrath wax hot against thy people which thou hast brought forth out of Egypt with a mighty Hand? Wherefore should the Egyptitians say, For mischief did He bring them forth, to slay them in the Mountains? O Lord turn I pray thee, from thy fierce Wrath, and let not the Evil and Punishment, which this people have deserved, fall upon them. Remember thy Covenant and Promises made to Abraham, Isaac and Jacob, to whom thou swarest by thine own self to multiply their Seed as the Stars, and to give them the Land of Canaan for an Inheritance. Thus Moses stood before the Lord in the Breach to turn away his Wrath, Psal. 106.23. So that the Lord was entreated not to destroy them at this time, as he had threatened. Then Moses descending out of the Cloud with the Two Tables in his hand, and coming to that part of the Mount, where Joshua (as it seems) had waited all this while for him, [ verse. 17.] Joshua hearing the Noise and Shout of the people, and not knowing what it meant, He said to Moses, Surely there is a noise of War in the Camp. But Moses told him, It was no such noise, but rather of singing and merriment. When they came to the Camp, and Moses saw the Calf, and the people piping, and dancing, and sporting about it, after the manner of the Heathen, His anger waxed hot, and in an holy Indignation (not unadvisedly, but by the motion of God's Spirit, see Deut. 9.16, 17.) He cast the Tables out of his Hands, and broke them before their eyes; as a sign that the Covenant between God and them was broken by this their heinous Idolatry; Then He took the Idol and melted it, and made it brittle, and fit to be broken, or ground to powder, and He cast the dust thereof into the water, whereof they drank daily, and made them drink thereof for the greater detestation, that they might understand the variety of such God's, that could be thus swallowed by them; as also to intimate to them that they deserved to drink of the Cup of God's Wrath, for so a great Provocation. Then He sharply expostulates with Aaron about this horrid Miscarriage. What did this people (says He) do to thee that thou hast brought so great a Sin upon them? Aaron humbly deprecates his Anger, and excuseth Himself as well as he could, upon the mischievous disposition of the people, and by a poor slender and imperfect Narration, seeks to extenuate his Fact, speaking of the Calf as if it had been produced rather by accident than by any design of his. I cast the Gold, says he, into the fire, and there came out this Calf. Moses seeing that the people had now deprived themselves of God's protection, and were as so many naked, and unarmed, and dispirited men, exposed to be devoured by their Enemies (to which Aaron, by consenting to their wicked desire, had much contributed) He stood in the Gate of the Camp, and said, Who is on the Lord's side? Let him come unto me; summoning thereby all that had not consented to this wicked Fact, to take God's part against the Offendors, and to do in this Case what he should require of them. Whereupon the Sons of Levi, who had kept themselves innocent from this Fact (as it seems most of them had, though not all, as appears from Deut. 33.9.) came unto Moses, who, according to God's appointment, Commands them to take their Swords in their hands, and to go throughout the Camp, and slay all the Ringleaders and principal Offenders in this Rebellion and Transgression that they should meet with, not sparing for favor or affection either Brother, Companion or Neighbor, or any other that were nearest or dearest to them. And 'tis probable, God so ordered it by his Providence, that none but the guilty came in their way. And Moses told them that hereby they should so Consecrate themselves to the Lord, and offer a Sacrifice so well pleasing to him, that he would immediately set them apart as his peculiar portion, to be his Ministers in the sacred Service of the Tabernacle. The Children of Levi did as Moses commanded them, and there fell that day of the people by their hand about three thousand.

Moses, though he had already so far prevailed with the Lord, that he would not presently destroy all the people, as He had threatened, verse. 14. yet considering that the Lord's Anger might still be great against them, and that he might still proceed further in punishing of them, He tells them, That on the morrow he resolved to go up again to the Lord, and further to intercede for them, and to endeavor to atone him, that He might not proceed in wrath against them. And accordingly going up again into the Mount, and humbly prostrating himself before the Lord, he acknowledges the greatness and heinousness of their sin, and earnestly intreats the Lord freely to forgive them out of his own abundant Mercy, which if He would please to do, they should always retain a deep sense of that transcendent favor. But if he would not forgive them freely, Moses out of the exuberance and greatness of his love to that people, desires the Lord that he would accept of his life as an atonement for them, and blot him out of the Book of the living; that is, cut him off by his own Hand, and so take his life as a Satisfaction for their Sin. And in this Moses shown himself a Figure of our blessed Savior, who laid down his life for his Sheep, Joh. 10.15. and redeemed us from the Curse of the Law, being made a Curse for us, Gal. 3.13. But the Lord was not pleased to accept this his Offer, but told him, That they that had sinned against him should suffer themselves for their sin, yet He would spare them at this time; but when He began to punish them for other Provocations, He would reckon with them for this Sin also, which accordingly He did in after-times, see verse. 35. But though He spared them for the present, yet He declares, That He himself will not go with them as before He had promised; but bids Moses go before them and lead them, and He would send a Created Angel to go before them, and to be their Conductor, and to lead them to Canaan, a Land flowing with Milk and Honey; but He himself would no longer Conduct them, lest (speaking of Himself after the manner of men, who are most provoked when they are affronted to their face, ) He should consume them for their Rebellions and Disobedience in the way. Moses descending from the Mount, acquaints the people with these sad tidings, further telling them, That if they did not repent of their great wickedness, God would come among them, and Consume them in a moment; therefore He commanded them to put off their Ornaments, and to mourn before Him; and according as their Repentance should be true or false, He would either spare or punish them. When the people heard these things they mourned exceedingly, and stripped themselves of their Ornaments and gorgeous Apparrel, and put themselves into a habit more suitable to true Penitents.

Moses now removes his Tent or Tabernacle (which He had formerly erected as it seems both for the Worship of God, and for matters of Civil Judgment) afar off from the Camp, signifying thereby God's departure from them as a polluted people. And those that desired Counsel of the Lord by him, went forth to this new erected Tent of the Congregation. And when Moses went out of the Camp to the Tent, the Cloudy Pillar descended from the Mount to the door of the Tent, and out of it the Lord spake to Moses face to face, as a man speaketh to his friend; that is, present to present, by an articulate and audible Voice, so as He never spake to any Prophet, Deut. 5.4. & 34.10. Numb. 12.8. All which the people beholding from their Tent-doors, bowed themselves and worshipped; And when at any time, Moses returned into the Camp, Joshua stayed behind in the Tabernacle or Tent, possibly as his Deputy, to judge the People in his absence. Moses now humbly bemoans before the Lord, that He had imposed that hard Province upon him, to lead that people, but had not let him know, whom He would send with him, and yet he had declared he knew him by Name; that is, had chosen him above many others, and out of many for his Service, and had taken special notice of him, and had a peculiar regard to him. He therefore humbly desires of the Lord that (if He had found Grace in his sight) He himself would please to show him his way in which He would have him lead the people; and that He himself would be their Guide, as before he had been, and not turn them over to a created Angel, that so he may know by experience that He is good to them that seek him, and be assured that he had found Grace in his sight, and that He did still remember that this Nation was his people. The Lord was pleased upon this prayer of Moses, and the people's Repentance, to recall his former Sentence passed, verse. 3. and now promises that his Presence shall go with them, and He would bring them into the Land of Promise, where they should have rest from their Enemies. Moses thankfully embracing God's Promise, shows that nothing else but his gracious Presence could have contented or satisfied him. For (says He) if thy Presence go not along with us, I pray thee carry us not up hence; As if he should have said, We had as good never stir a foot further as to go without thy gracious Presence, and favor accompanying of us, though we were sure to come to Canaan at the last. For how else (says he) shall it be known, that we are thy peculiar people, and separated from other Nations, but by thy gracious Presence accompanying of us?

Moses having found the Lord ready to grant his Desires, proceeds further to make one Request more to Him; namely, That He would please to show him his Glory. Possibly this holy man conceiving that God when he spake to him had put on some Corporeal and visible shape full of great Majesty and Glory, though overshadowed, as it were, with a Cloud, so that He could not discern it, He humbly desired to see the lightsome brightness of His Majesty, the Cloud being removed; and a glimpse of that blessed Vision of Him, which is reserved for another life. The Lord answers him, That he will reveal his Goodness to him so far as is profitable for him to know, and will Proclaim his great Name, and glorious Attributes before Him, declaring, When He passeth by, that He is the Lord Jehovah, who will have mercy upon whom He will have mercy, and is free in communicating his Grace and Mercy where He pleaseth, without wrong to any. But to see his Face, that is, his pure Essence, and being in his Spiritual Majesty and Glory, He tell him cannot be granted him but to his hurt; seeing no man, in that manner, can see the Face of God and live: Man's weakness being such that he is not able to behold the brightness of such an Apparition, till this Mortal has put on Immortality. Therefore the Lord tells him, That He will put him in the cleft of the Rock that was near, and cover him with his Hand, that he may not be swallowed up, when he passed by in such Brightness and Glory as was never shown to mortal Creature, and He should through this Cleft have a glimpse of His Back Parts (that is, a transitory Vision, and imperfect sight of his Glory, such as he was now capable of) as we are said to see or know men but imperfectly, when we see only their back parts, and not their faces. For if He should manifest his Glory to him to the full, it would be too much for defiled Infirmity and Mortality to subsist under. A man that would see God face to face must put off his mortality, and die before he can see Him in his Glory.

Exod. 31. verse. 18.

Exod. 32. whole Chapter.

Exod. 33. whole Chapter.

SECT. XXIV.

THe Lord now Commands Moses to frame and prepare two new Tables of Stone like to the former, wherein he would write his Law anew. And it seems from Deut. 10.1. that he gave him in charge at the same time to make an Ark or Chest of Shittim-wood to keep these Tables in, till that more curious and glorious Ark of the Tabernacle should be made. Moses having done as God commanded him, went up with the new Tables next morning into the Mount, no man going up with him, neither was any man to be seen in all the Mount. Then the Lord descended in the Cloud, and in some sensible signs of his Presence passed before Moses, and proclaimed before him (now hid in the hollow Cleft of the Rock) The Lord, The Lord merciful and gracious, longsuffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin, (upon man's hearty repentance) and that will by no means clear the Guilty; visiting the Iniquity of the Fathers upon the Children, and upon the Children's Children, unto the third and fourth Generation, if they continue in their Fathers transgressions. Moses hearing these things, instantly bowed his head towards the Earth and worshipped.

Exod. 34. from 1. to 9.

SECT. XXV.

MOses now staying again 40 days and 40 nights in the Mount without Meat or Drink, [ verse. 28.] He humbly and earnestly besought the Lord with many pressing arguments [see Deut. 9.18, 19. and from 25. to the end] to pardon the people, and to own them still for his Inheritance, and to go along with them, and to manifest his gracious Presence among them, for they were (He ackowledges) a stiff-necked people, and had need both of his Mercy and Conduct.

The Lord, being now appeased, renews his Covenant with them upon certain Conditions; and promises that his Presence with them should work more powerfully then ever, and show itself in more stupendous Miracles then ever it had done before; and that He would do terrible things by them (his Almighty Power and Providence accompanying of them) and would give them possession of the Land of Canaan, and would drive out the Inhabitants thereof before them. The Conditions he requires of them to perform were these: (1. Not to make a League or Covenant with the Inhabitants of the Land, (whom He had determined to destroy for their sins) nor to make Marriages with them, lest it should ensnare them, and draw them to be Partakers in their Idolatries, and so in their Punishments; but should destroy their Altars, Images and Groves, and should not eat of their Sacrifices, and should especially be careful not to make to themselves any molten God's, such as the golden Calf was. For the Lord was a jealous God, and would not endure that any false God should share with Him in the Worship that was peculiar to himself. (2) That they should observe the Feast of unleavened Bread, the Feast of Weeks or Pentecost, and the Feast of Booths or Tabernacles. At which three Feasts All their Males should appear before him with an Offering to be given to the Priest, (which He would account as given to Himself) and He would take care that none should desire their Land in their absence. (3) That the first-born Males both of Men and Beasts should be consecrated unto Him, [see Ch. 22.29, 30.] but the firstlings of an Ass should be redeemed with a Lamb, [see Exod. 13.13.] (4) That they should carefully observe the weekly Sabbath, and not violate it either in Seed-time or Harvest. (5) That they should not offer the blood of the Paschal Lamb with Leaven, and that nothing thereof should be left till the morning. (6) That the first of their Frist-fruits should be brought to the House of the Lord. (7.) That they should not seeth a Kid in its Mothers milk. Which Laws were all enjoined, Ch. 23. and were now repeated. These were the Laws that Moses was to write down in a Book, and to enjoin the people to observe. Then the Lord wrote the Ten Commandments on the Tables Moses had brought up, and gave them unto him, who brought them, and the other Laws which himself had written, unto the people; and having seen God's Glory in so great a measure and degree, there was a dazzling brightness imprinted by God on his face while he talked with him; so that the skin of his Face shone (which he himself was not sensible of) by the reflective rays and beams of the divine Splendor, which might assure the Israelites he had been with God, (who taught and instructed him) and that thereupon they might the more reverence him, might fear breaking this Law again. Aaron and the people were not able to bear the splendor of his Face, but being afraid fled from him as if he had been some Angel. But Moses called them back, and put a Vail on his Face whilst he spake with them, and then delivered to them all that the Lord had given him in Charge. But Moses when he went to the Lord for the people, took the Vail off. And 'tis like that this brightness on his Face continued not all his life after, but only during the time of his going to and fro between God and the people.

Exod. 34. from 9. to the end.

SECT. XXVI.

MOses now enjoins them again a strict Observation of the weekly Sabbath, and that they should not kindle a fire thereon to dress meat, or to do any work by (though for the framing of the Tabernacle) threatening death to them that disobey. Then He enjoins the people to bring their free-will Offerings towards the framing of the Tabernacle (which was now forthwith to be gone in hand with) according to the Directions given him by God, Ch. 25. The people very readily agree hereunto. And to the end that this good Work might the more effectually be promoted, all the Males were numbered from twenty years old and upwards (who were found to be 603550) who everyone (according to the Law prescribed, Exod. 30.12, 13.) contributing half a Shekel, the total Sum of the Poll-money amounted to an hundred Talents and 1775 Shekels of Silver [See Exod. 38.25, 26.] And besides this Poll-money, the people both men and women brought in their free-will Offerings very cheerfully, and presented what was agreeable to their Condition, viz. The Princes and Rulers brought precious Stones for the Ephod and Breast-plate; Those that were rich offered Gold and Silver; the middle sort fine Linnen, and Brass, and Spices; and the meanest, Goats Hair and Badgers Skins. And all of them contributed these things as willingly now (after their Repentance) for the Service of the Tabernacle, as before they had contributed for the making the golden Calf. So that the voluntary Offerings amounted to the Sum of 29 Talents and 730 Shekels of Gold, and to 70 Talents and 2400 Shekels of Brass, Exod. 38.24, 29. And the most skillful and most ingenious of the Women spun Blue, and Purple, and Scarlet, and fine Linnen, and Goats hair, for this Sacred use. In so much that for materials requisite for the framing of the Tabernacle there came in more than enough, so that the people were forbidden to bring in anymore, [ Ch. 36.5, 6, 7.]

Exod. 35. from 1. to 30.

SECT. XXVII.

NOw that all things appertaining to the Tabernacle might be exactly framed according to the Pattern given to Moses in the Mount; the Lord was pleased (as was said before) to call and appoint Bezaleel and Aholiab to be the chief Artificers for the performance of all things belonging thereunto, filling them with extraordinary Wisdom and Understanding for that great undertaking; so that they knew how to devise all curious Works, and to work in Gold, Silver and Brass, to cut Stones, to carve Wood, to engrave, to embroider. So that being skillful in all Handicrafts to Work, and Headcrafts to Contrive (and that by divine Inspiration ) they were able to teach and instruct others that were ingenious how to work and assist in this great business. And accordingly the Artificers now fall to work, and in the last six months of this year they finished all things belonging to the Tabernacle, viz. the Curtains with the Cherubims, the Curtains of Goats hair, the Covers of Rams skins and Badgers skins, the boards with their Sockets, and the bars, the Vail, and the Ark of the Covenant, and the Mercy-Seat with the Cherubims, the Table of Shew-bread with its Furniture, the Candlestick with its Lamps and Vessels, the Altars of Incense, the Anointing Oil, the sweet Incense, the Altar of Burnt-Offering, the Laver of Brass, the Hangings for the Court, the Cloaths of Service, or Coverings to wrap up the holy things in, and the Priests Garments, and holy Vestments. This is the sum or particular of the holy things belonging to the Tabernacle, which were Inventoried (as it were) by Ithamar, at the Commandment of Moses, and so delivered into the Custody of the Levites that nothing might be lost. All these were finished in the Desert, at Mount Sinai, and brought unto Moses, who upon viewing of them approved them all, as made according to God's appointment. And he blessed the people for their forwardness in this Work, and the Artificers for their care and exactness in the Workmanship of every particular, and as God's Minister pronounced a blessing on them for it from the Lord.

Exod. 35. from 30. to the end.

Exod. 36. whole Chapter.

Exod. 37. whole Chapter.

Ezod. 38. whole Chapter.

Exod. 39. whole Chapter.

SECT. XXVIII.

ON the first day of the first month of the second Year after their coming out of Egypt, the Lord commanded Moses to set up the Tabernacle, and to put all things in order belonging thereunto, and to anoint the Tabernacle, and all the Vessels and Furniture thereof with Oil, and so Consecrate them to his Service. Also he commanded him to wash Aaron and his Sons, and to apparel them, and to anoint and Consecrate them for their Ministry, so that the Children and Successors of the ordinary Priests should not need to be anointed, but should execute their Office by virtue of this first Unction of their Fathers. Only the High Priests were to be anointed in their following Generations. See Levite. 4.3, All which things Moses set himself immediately to perform; and the Tabernacle being set up, He, for the present executed the Priests Office, [see Exod. 29.10, 11.) and Psal. 99.6.] and offered Burnt-Offerings and Peace-Offerings, and burnt Incense. Then the Cloud, the Testimony of God's Presence covered the Tent of the Congregation, and, as it were, took possession of it, [see Exod. 25.8.] and the Glory of the Lord filled the Tabernacle; And it seems the manner of the Clouds abode, and the Lord's appearing in Glory at this time was extraordinary; insomuch that Moses could not for the present, through the dazzling brightness thereof, enter into the Tabernacle. But usually and ordinarily it was not so, else the holy ministration in that place could not have been performed. And whilst the Cloud stayed upon the Tabernacle, the people were not to stir; but when it removed, they were to remove also, and to go that way in which it guided them.

Exod. 40. whole Chapter.

Numb. 9. from 15. to the end.

SECT. XXIX.

FRom the Mercy-Seat, out of the Tabernacle, God now at several times uttered his Will, and gave to Moses those Commandments and Ordinances concerning the the Levitical Sacrifices, and Offerings, and the Rites appertaining to them, contained in the seven first Chapters of Leviticus. And this is the first Oracle given from the Mercy-Seat.

1. Laws are given to him concerning the Holocaust or Burnt-Offering, with the form or manner of offering it, called in the Hebrew 〈 in non-Latin alphabet 〉 , that is, Ascension: because it was all to ascend up in flames; and the matter of it was to be either Bullocks, Sheep or Goats out of their Herd or Flock, and a Male without blemish, and to be wholly burnt on the Altar, excepting the Skin (which the Priest was to have, Levite. 7.8. excepting only in the Case mentioned, Levite. 4.11.) and the inwards and guts which were to be cast away; That only of the flesh which is usually eaten by men being to be offered on God's Altar, which is called his Table, Mal. 1.2. Or else the matter of this Sacrifice might be Turtle Doves or young Pigeons, which seems to be appointed in mercy to the poorer sort, who could not offer one of the other kind. This was the chief of all their Sacrifices, and was offered to make atonement for all Sins in general, whereas for special Sins there were special Sacrifices and Sin-Offerings appointed.

Levite. 1. whole Chapter.

2ly, Laws concerning the Meat-Offering called Minchah, signifying an Oblation or voluntary Offering. The matter of it, (1.) Fine Flower, or Cakes baked either in an Oven, or on a Plate, or in a Frying-pan. (2ly,) Oil mingled with the Flower. (3ly,) Frankincense. Leven and Honey are prohibited in this Sacrifice. Salt was to be mingled with this, and all Meat-Offerings, and they were bound, as by a Covenant, to use it in all their Sacrifices, Ezek. 43.24. Mark 9.49. The Salt possibly was to put them in mind that they were always to endeavor after uncorruptness of Life and Conversation. Further in this Sacrifice the Priest was to take a handful out of the Meat-Offering, and to burn it upon the Altar as a Memorial that the Offerer acknowledged all the store he had to be from God, and the remnant was to be eaten by the Priests only in the Sanctuary. There are also Laws given concerning the Meat-Offering of the First-fruits, which was to be of Corn beaten out of the green Ears, and dried by the fire, and so ground, and Oil and Frankincise to be put upon it, and the Priest was to burn part of it on the Altar, as a Memorial that the Offerer acknowledged (as was said before) all his store to be from the bounty of God, verse. 14.

Levite. 2. whole Chapter.

3ly, Next to the Meat-Offerings, we shall speak of the Drink-Offerings, though not here mentioned, but else where. The matter of that was to be Wine. The Laws concerning it, see Levite. 23.13. Numb. 6.17. Numb. 15. v. 5, 7, 10. Exod. 29.40. Meat and Drink-Offerings were usually joined together, and joined almost to all other Sacrifices, see Numb. 28. from 7. to the end, 1 Chron. 29.21. • Chron. 29.35.

4ly, Laws concerning Peace-Offerings called Zebach Shelamim; that is, a Sacrifice of things pacifying. The matter of this Sacrifice was to be either Male or Female, (without blemish) of the Herd or Flock. This kind of Sacrifice hath something like, something unlike to the Burnt-Offering. It was to be brought to the door of the Tabernacle as that was, and the Offerers hand to be laid upon the Head of it, and the blood of it to be sprinkled about the Altar, as was to be done in the Burnt-Offering: but it was unlike in these particulars; In that only a Male might be offered; In this either Male or Female; In that the whole was to be burnt, in this only a part; namely, the fat. In that no part went to the Priest but the Skin, but this Peace-Offering was to be divided into three parts; one was for the Altar, viz. the Fat; the other for the Priest, viz. the Shoulder and Breast; the third for the Offerer and his Friends, who joyfully feasted thereupon. In that Turtle Doves or young Pigeons were allowed for the poorer sort, but not in this, because it was to be divided into three parts (as is before said) and such a division could not conveniently be made in so small Sacrifices. In this Sacrifice the fat which covered the inwards (which we call Suet ) was to be burnt upon the Altar, and neither Priest nor Offerer to eat of it; and so neither of the rump of Sheep and Lambs, nor of the blood which was to be sprinkled round about upon the Altar, and not to be eaten by them in any case, Levite. 7.26. So that of the fat of Beasts, appointed for Sacrifice, and of blood, they might not eat; not of the fat, because fat being reckoned the best part of the Beast, was fittest to be presented to God, and burnt on his Altar; neither is that kind of fat good for the stomach of man to be eaten alone: nor of blood; probably for these Reasons: 1. To distinguish them from the Heathens, who used to drink the blood of their Sacrifices. 2. For moral admonition to them against Cruelty. 3ly, For a mystical imitation to them of reverence to the blood of the Messiah, prefigured by the blood of the Sacrifices.

Levite. Ch. 3. whole Chapter.

5ly, Laws concerning the Sin-Offering, called in Hebrew Cataah. Here the Lord begins his Directions for those Offerings whereby Expiation was to be made for some particular Sin which the Offerer found himself guilty of, and those in some cases were called Sin-Offerings, and in some Trespass-Offerings. The Sin-Offering was to make atonement for sins committed thorough error and inadvertency, thorough infirmity and weakness, not daringly and presumptuously, for there was no Sacrifice appointed for such Sins, see Numb. 15.30, 31. Heb. 10.26. And of the Sin-Offerings there were four sorts:

1. For the High Priest. The matter of it was to be a young Bullock without blemish, which he was to bring to the door of the Tabernacle of the Congregation, and laying his hand upon it to kill it, and then to bring the blood thereof into the Tabernacle, and with his Finger to sprinkle thereof seven times before the Veil of the Sanctuary, and put some of the blood upon the Horns of the Altar of sweet Incense, and to pour the rest of the blood at the bottom of the Altar of Burnt-Offering, and then to burn on that Altar the fat of the Bullock that covered the inward, as was to be done in the Sacrifice of Peace-Offering; and the rest of the Bullock was to be wholly carried forth without the Camp, and to be burnt there, which was only to be done in the Sin-Offering for the Priest, and for the whole Congregation.

Levite. 4. from 1. to 13.

2ly, For the whole Congregation. Here the Sacrifice was the same, as likewise the manner of offering it, whereby the Priest was to make atonement for them, and so their sin should be forgiven.

Levite. 4. from 13. to 22.

3ly, For a Ruler. The matter of the Sacrifice, a male Kid without blemish. The blood of this Sin-Offering for the Ruler (as likewise for any one of the common people) was not as in the former to be carried into the Tabernacle, and sprinkled upon the Altar of Incense, but the Priest was to take some of the blood of it, and with his Finger put it upon the Horns of the Altar of Burnt-Offering, and to pour the rest of it at the bottom of the said Altar, and to burn the fat upon the Altar, and the remainder was to be eaten by the Priests, who were therefore said to eat the sins of the people, Hosea 4.8. that is, of the Sacrifices offered for their Sins.

Levite. 4. from 22. to 27.

4ly, For any private person of the Congregation. The matter of this Sacrifice a female Kid, or Lamb without blemish. The manner of offering it like that of the Sin-Offering for the Ruler.

Levite. 4. from 27. to the end.

6ly, Laws concerning the Trespass-Offering, called in Hebrew Asham. The difference between Sin-Offerings and Trespass-Offerings seems to lie in this, that for some particular sins a Sin-Offering was appointed differing from the ordinary Sin-Offerings mentioned before, which because it was for such Sins wherein some trespass was committed either upon their Neighbor, or upon God, (in respect of the holy things which by his appointment belonged unto the Priest) therefore they were more particularly called Trespass-Offerings. So that all Trespass-Offerings were Sin-Offerings, though all Sin-Offerings were not Trespass-Offerings, the word Trespass seeming to intimate a greater guilt. For Sin may be immanent in us, but Trespass intimates a transient guilt, which hath an offensive operation upon others, and accordingly becomes so much the more faulty, by how much it is more extensive.

There are several particular instances here given of such Trespasses as required a Trespass-Offering for their Expiation. (1.) If any man shall hear another swear that he hath not had, or hath not done what he (upon his own knowledge) knoweth he hath had or done, if he testify not his knowledge (being called to be a Witness) and reveal not the iniquity of the other (that hath so falsely sworn) He is guilty of a Trespass against his Neighbor, and must accordingly offer a Trespass-Offering, because his Neighbor suffers damage thorough his silence. (2ly,) If any person being for the present unclean by touching of such things as make him legally unclean, shall yet eat of the Sacrifices (which he ought not to do) as soon as that his sin shall be kown unto him, he must offer the Offering here prescribed; not so much to cleanse him from his legal uncleanness (which was otherwise to be purged, see Numb. 19.11, &c. ) as from his moral uncleanness and guilt, because thorough want of Care He had so defiled himself, and had meddled with holy things whilst His uncleanness was upon him, and so had trespassed against God, Levite. ch. 5. v. 2, 3. (3ly,) If a man do rashly and unadvisedly swear to do some good to his Neighbor which is not in his power to do, or if he swear to do some mischief to his Neighbor thorough passion and anger, not considering that he sinned in so swearing; when he is convinced that he sinned therein, he must confess his sin, and for his atonement bring a Trespass-Offering, Levite. 5. v. 4, 5. The matter of the Sacrifice for the Trespass-Offering in any of these three Cases was for the Rich, a female Lamb or Kid; for the Poor two Turtle Doves or two young Pigeons; for the very poor an Omer or tenth part of an Epha of fine Flower, No Oil or Incense were here to be used as in the Peace-Offerings, because they intimate delight and pleasure, which were not so suitable to a sorrowful Confession of Sin, Levite. 5. from verse. 6. to 14. (4ly,) If a man sin thorough ignorance or negligence in the holy things of God, by detaining the First-fruits or Tythes, or any other thing due to the Priests or Levites (which must be understood of ignorant and unadvised, not presumptuous defrauding God of what belonged to him,) then he shall bring a greater Sacrifice than was appointed for other Trespass-Offerings (to show the greatness of the Sin of defrauding God) viz. a Ram without blemish, with as much money as the Priest shall value the Trespass at, according to the proportion of the Shekel of the Sanctuary, and He shall add a fifth part thereunto, to make him more careful for the future how he offends in the like kind, Levite. ch. 5. from verse. 14. to the end. (5ly,) If a man wittingly injure and wrong his Neighbor in things committed to his Trust, or in Fellowship and Partnership, or violent taking away anything from him, or fraudulent detention of that which he hath found, (which Sins though immediately committed against man, are also Trespasses against God, because against his Law,) if this person were convicted by the Law, he was by virtue of those Judicial Laws, Exod. 22. to pay double; but if, as the case is here supposed, out of Conscience he confessed what the Law could not convince him of, only a fifth part was to be added to the Principal, according to the estimation of the Priest, and given to him to whom it appertained. And then the Transgressor shall offer for his atonement a Ram without blemish for his Trespass-Offering. So that upon the whole matter where either God in the external Duties belonging to his Worship, or their Brethren in civil affairs were any way damaged by the Offendor, there a Trespass-Offering was to be offered; for other Transgressions the Sin-Offering sufficed. All the remainder of the Sin and Trespass-Offering, besides what was offered to the Lord, the Priest was to have, Skin and all, whereas in the Burnt-Offerings he had only the Skin.

Levite. 6. from 1. to 8.

Hitherto the substance and matter of the several sorts of Sacrifices hath been prescribed, now the several Rites belonging to each of them are set down more particularly. And (1.) concerning the daily Burnt-Offering which was to be offered first every Morning and last every Evening [see Exod. 29.38, 39. and Numb. 28.3.] The Priest was to burn it with a slow fire, and by so many pieces, one after another, that it might last all night, which required his intentive care and vigilancy upon the Service, and the fire of the Altar was to be nourished continually, and never suffered to go out. The Priest also putting on his linen Garment, was to carry forth the ashes without the Camp unto a clean place. (2ly,) Concerning the Meat-Offering, whereof the Priest was to burn an handful upon the Altar, and the remainder Aaron and his Sons were to eat unleavened in the Court of the Sanctuary. And upon this occasion we have the Offering set down that Aaron was to offer to God in the day of his anointing, and which his Sons successively (who shall come to be High Priests after him) shall offer to the Lord in the day of their Consecration, viz. the tenth part of an Epha of fine Flower, half in the Morning and half at Night, and it was to be wholly burnt on the Altar. (3ly,) Concerning the Sin-Offering, of which the Priest that offered it might eat, (except of such Sin-Offerings whereof the blood was to be carried into the Tabernacle, viz. for the Transgression of the High Priest, or of the whole Congregation, [Levite. 4. v. 5.16.] or the yearly Sin-Offering on the day of Expiation, [Levite. 16.17.] for these were to be burnt without the Camp,) but of other Sin-Offerings the Sons of Aaron might eat if they were free from legal uncleanness. And if any of the blood of the Sin-Offering was casually sprinkled on any of the Garments of the Priest, they were to be washed clean again in the Court of the Tabernacle where the washing-Laver stood. If the flesh of the Sin-Offering was boiled in an Iron or Brass-pot it was to be rinsed or scoured, but if in an Earthen pot, because the liquor might possibly soak into it, it was to be broken; all which things seem to be appointed to shadow forth the Contagion of Sin. Levite. 6. from 8 to the end. (4ly) Concerning the Trespass-Offering, of which every male among the Priests might eat in the holy Place. The Text says, As is the Sin-Offering, so is the Trespass-Offering, there is one Law for them both; that is, the Priest was to have of this as He had of the other. As to the Meat-Offerings they were to accompany those Sin and Trespass-Offerings, if they were baked or fried, and so to be eaten hot, they were the Priests portion that offered them, who might eat them presently; but if the Meat-Offerings were mingled with Oil, or were dry Flower not mingled with Oil (such as was the Meat-Offering for Sin, Ch. 5.11.) these might be reserved to be dressed afterwards at their leisure, and were equally to be divided among all the Priests. (5ly,) Concerning the Peace-Offerings, of which there were three sorts: First, Thank-Offerings for particular Mercies received, which were to be accompanied with unleavened Cakes mingled with Oil, and unleavened Wafers anointed with Oil, and Cakes mingled with Oil of fine Flower fried. And besides these Cakes the Offerer was to offer with his Sacrifice leavened bread. For because this Meat-Offering was only for food to be eaten, and no part of it to be burnt upon the Altar; leaven is here allowed, though otherwise forbidden, as we may see Levite. 2.11. And it was allowed possibly that it might be a sign and intimation that this Oblation was before thought upon, solemnly prepared, and not suddenly offered. And out of the whole Oblation the Offerer is appointed to offer one leavened Loaf for an Heave-Offering to the Lord, and it was to go to the Priests that sprinkled the blood of the Peace-Offerings; the rest was for the Offerer and his Family, as the remainder of the Flesh (after the Priest hath had his share) was to be also, Deut. 27.7. and Deut. 12.6, 7. But the flesh of the Sacrifice of this kind of Peace-Offering was to be eaten the same day whereon it was offered both by Priest and people, and not any of it to be kept until the next Morning. 2ly, Peace-Offerings that were offered by way of Vow, that is, which men vowed that they would give unto God, if He would please to grant them such or such a Mercy, and which, when God had satisfied their desires, they were to pay unto Him accordingly. For these they had two days allowed them for the eating of them, and what was left to the third day was to be burnt with fire; which if they did not observe, their Sacrifice should not be imputed or reckoned to them as an acceptable Sacrifice by the Lord, but rather as an abomination, and such persons should be punished for their Iniquity. (3ly,) Such Peace-Offerings as were brought as a voluntary offering by way of acknowledgment of the Lord's goodness to them in the general. Now the flesh of the Peace-Offerings not being to be eaten in the holy place, but carried out thence (after it had been killed at the Tabernacle, and the fat burnt upon the Altar,) and eaten elsewhere, [see Levite. 10.14.] if it were casually touched by any unclean person or thing, order is here given that it should not then be eaten as an holy Sacrifice, but burnt with fire, because being so defiled it was not fit to represent Christ, who was perfectly holy and pure. But as to the flesh of the Sacrifice which remained clean and fit to be eaten, all both Priests and Owners (that were clean themselves) might eat of it. But if any being unclean either by reason of any natural uncleanness that was then upon them, or by touch of any unclean thing, did yet wittingly and presumptuously eat of the Peace-Offerings, such persons shall be Excommunicated and cut off from the Communion of God's people, or (as some understand it) by Divine Vengeance.

Further God Commands Moses to charge them to forbear eating the fat of any of those Cattle that were appointed for Sacrifice; but the fat of such Beasts if they died of themselves, or were torn in pieces, might be employed to any other use; but that kind of fat which we call Suet they might not eat, though other fat that was mixed with the flesh they might eat of. And as they were to forbear eating fat, so also blood, for the Reasons mentioned before, Ch. 3. verse. 17. see also Gen. 9.4. and Levite. 17.14.

Lastly, Moses from the Lord gives them this Command, that whosoever offered a Peace-Offering should bring it himself, in his own person, and not another for him, and He shall himself, with his own hand, present that part which is to be an Oblation to the Lord, viz. the fat with the Breast and right Shoulder; then the Priest shall burn the fat upon the Altar, but the Breast being waved before the Lord, and the Shoulder elevated or lifted up shall be his Portion. See Exod. 29.22. For this (He tells them) is the portion and reward appointed by God to Aaron and his Sons by virtue of their Unction to the Priestly-Office, and to be paid them by the Children of Israel from the day of their anointing.

Levite. Ch. 7. whole Chapter.

SECT. XXX.

MOses now by direction from God gathering the Children of Israel together, spends seven days in consecrating Aaron and his four Sons, observing the manner and Ceremonies prescribed for their Consecration, Exod. Ch. 28. & 29. viz. 1. He washes them with water. 2ly, He puts the High Priests Vestments and rich attire upon Aaron. 3ly, Anointeth the Tabernacle with the Altar and Laver, and sprinkles the Altar seven times with the Oil of Consecration, because it was consecrated to a more special use than other parts of the Tabernacle. 4ly, He annointeth Aaron. 5ly, He puts the holy Garments upon his Sons. 6ly, He offers for them all a Bullock for a Sin-Offering, one Ram for a Burnt-Offering, and another Ram for a Sacrifice of Consecration. 7ly, With the blood of the Ram He sprinkled certain parts of their bodies, and their Garments as was prescribed, Exod. 29. 8ly, He offered a Meat-Offering for them, as a Thanksgiving to God for that great favor vouchsafed to them, in setting them apart to this holy Function. 9ly, He charges them to boil and eat their portion of the Sacrifice at the door of the Tabernacle, and to continue there seven days and nights to consummate the time of their Consecration. All which they performed accordingly.

Levite. Ch. 8. whole Chapter.

SECT. XXXI.

ON the very next day after the seven days of the Priests Consecration were ended, Aaron and his Sons entered upon the Execution of their Office. And Aaron first offered for himself a young Calf for a Sin-Offering, and a Ram for a Burnt-Offering, which intimated that the High Priest was Himself a Sinner, and not fit to stand as a Mediator between God and the people. 2ly, He offered for the people a Kid of the Goats for a Sin-Offering, and a Calf and a Lamb for a Burnt-Offering, to which was added the Meat-Offering, and a Bullock and a Ram for a Peace-Offering. Then Aaron lifted up his hands towards the people, and blessed them, see Numb. 6.23. Moses now goes with Aaron into the Tabernacle that He might instruct him concerning the Service he was there to perform, viz. about the Lights, the Table of Shew-Bread, and the Altar of Incense, &c. And Moses and Aaron when they came out blessed the people again. The Glory of the Lord now appeared to all the people, and ratified the Priests Consecration and entrance into their holy Function by sending Fire from his glorious Presence; that is, either from Heaven, 2 Chron. 7.1. or out of the Tabernacle which consumed the Burnt-Offering, and the fat on the Altar; which the people seeing shouted for joy, and fell on their Faces, giving thanks to the Lord for this great Sign of his favor and acceptance of their Sacrifices.

Levite. Ch. 9. whole Chapter.

SECT. XXXII.

THe day following Nadab and Abihu, the two eldest Sons of Aaron (who went up with their Father to the Mount, and had there seen the Glory of God, Exod. 24.1, 9, 10.) having undoubtedly been instructed by Moses, that when they went to burn Incense in the Tabernacle, they should make use only of fire taken from the Altar of Burnt-Offering, which had been kindled by Fire from Heaven, they it seems rashly and inconsiderately forgetting or neglecting their duty in this particular, took some other fire in their Censers (that perhaps with which they dressed the Flesh of their Sacrifices) and putting Incense thereon, set it upon the Altar of Incense, and so offered strange Fire before the Lord; that is, Fire which he commanded them not. For this their great Transression they were immediately struck dead in the place by Fire from the Lord (possibly with Lightning) yet so as neither their Bodies nor their Clothes were burnt to ashes, verse. 5. Moses justifies God before Aaron in this his severe and tremendous stroke, declaring that He will be sanctified by them that come nigh him, and before all the people He will be glorified, [see Exod. 19.22.] thereby presenting unto Aaron two arguments against Murmuring: 1. Because the punishment was just. 2. Because God would be glorified thereby, and both the people in general, and Aaron 's Posterity in particular, should thereby receive great good and benefit. Hereupon Aaron held his peace, and laying his hand upon his mouth gave a notable instance of his Piety, and quiet submission to the holy will and pleasure of God. Then Moses commanded Mishael and Elzaphan, Aaron 's Cosin-Germans, to carry forth their dead Bodies without the Camp, and to bury them there. And He charges Aaron, and his two surviving Sons Eleazar and Ithamar, not to mourn for them, nor uncover their Heads (by taking off their Miters or Bonnets which they wore in the execution of their Priestly-Office) nor rend their Clothes, nor go out from the door of the Tabernacle upon this sad occasion, lest they die for it, and thereby also bring wrath upon the people. For this was an extraordinary Judgment of God that had befallen their Brothers, and they were to testify their submission thereunto, by not openly lamenting their death. And they being newly anointed, and now at this time prepared for their first entering upon the execution of their Priestly Office, they might not break off their Service to attend the burial of their Brothers. Yet the whole House of Israel were commanded to lament and bewail this burning, which the Lord in consuming Nadab and Abihu had kindled among them, and thereby threatened them all if they sinned presumptuously. Moses upon this occasion gives to Aaron, and his Sons, and their Successors, a Command to abstain from Wine and strong Drink, when they went to minister before the Lord, lest they should thorough any distemper or indisposedness that might arise therefore be disabled from the execution of their Function in the two main parts of it, viz. in discerning betwixt Holy and Unholy, Clean and Unclean, and in teaching the Law to the people. And that this severe stroke upon Nadab and Abihu might not so cast down Aaron and his Sons, as to make them neglect their meat, or intermit their Service, or be less lightsome in it then before; Moses encourages them to their duty, by inviting them to participate of the Provisions of the Lord's Table, and to eat of the Meat-Offerings, and of the Shoulder and Breast, of the people's Peace-Offerings, according to the manner that God had prescribed. It so happened at this time that Eleazar and Ithamar, upon the sudden and dreadful death of their two Brothers, had, as it seems, being under extremity of grief and sorrow, burned the Goat of the Sin-Offering (mentioned before, Ch. 9. verse. 15.) without the Camp, which should not have been done, (the blood thereof not being carried into the Tabernacle, see Levite. 4.16, 17.) but it should have been eaten by the Priests, see Levite. 6.26, 30. Moses not knowing what was become of it, diligently sought after it, out of a care that God's Ordinance should be exactly observed, and the Priests Rights duly maintained, and understanding what Eleazar and Ithamar had done, He chides them for their failing therein. But Aaron extenuates his own and his Sons fault as occasioned thorough grief, and the pressure of those doleful things that had befallen them, intimating that if they had then eaten of the Sin-Offering it would not have been acceptable to the Lord: For that great heaviness and sorrow they were now under, made them unfit to eat those holy things as the Lord required, who would have them eaten with joyfulness in his Presence, see Deut. 12.7. and Moses allows their excuse, and so passes the matter by.

Levite. Ch. 10. whole Chapter.

SECT. XXXIII.

HItherto we have seen the Laws that concerned the Sanctification of the Priests, and the Rites and Ceremonies of the Sacrifices; Now general Laws are given concerning the Sanctification of the people; and first for avoiding that uncleanness which they might contract from things without them. And in giving these Laws God spake both to Moses and Aaron, because it belonged both to the Magistrate and the Priest to see them put in execution; the Priest being to teach the difference between things clean and unclean, see Ezek. 44.23. and the Magistrate to take care that this difference be observed; and hence is that Numb. 9.6. And certain men that were defiled by the dead body of a man, that they could not keep the Passover on that day, came before Moses, &c.

First, Then here are Laws given what Creatures were to be accounted clean and unclean, and how they must not defile themselves either with eating or touching any unclean thing, but must walk as an holy people of the most holy God. The Laws concerning Creatures which are to be accounted clean or unclean, as to Food, may be reduced to these three heads: First, Concerning fourfooted-Beasts; Those are to be accounted clean that part the hoof, (that is, into two parts, as Oxen, Cows, and Sheep do, and not into many, as Dogs, Cats, &c. ) and that chew the Cud, and those to be accounted unclean that do neither; or that chew the Cud but do not divide the hoof, as the Camel, Coney and Hare; or divide the hoof but do not chew the Cud, as the Swine. These they might not eat nor touch their dead Carkasses. 2ly, Concerning Fishes; the clean are all that have Fins and Scales; the unclean, those that have not. 3ly, Concerning Fowls; the unclean are expressed some of them by their Names, as the Eagle, Hawk, Kite, Vulture, and such Birds of prey, &c. some by their manner of going; all Fowl that creep, going upon all four, being of a mungrel kind, such as the Bat, were to be an abomination to them; yet the Locust, bald Locust, Beetle and Grasshopper being flying creeping things were excepted, and were all to be accounted clean. But for the other, whoever touched the Carkasses of any of them was to be unclean to the end of that day, and though not his Flesh, but only his Clothes touched them, they must be washed. Then three sorts of Beasts are mentioned, by touching of whose Carkasses a man was made unclean; 1. Such as divide the hoof, but not into twain, as Lions, Wolves, Apes, Bears, Dogs. 2ly, Such as these, the Weesel, Mouse, Tortoise, Ferret, Snail, Mole, &c. and the very utensils and other things that touched their dead Carkasses were thereby defiled. 3ly, The dead body of any clean Beast that dieth of itself, or is strangled, or torn by a wild Beast was neither to be eaten nor touched, yet it might be sold and eaten by a Stranger or Alien that lived among them, see Deut. 14.21. and the fat of it in such cases might be used to ordinary purposes, of which see the Law, Levite. 7.24. And no manner of creeping thing might they eat, whither it went upon the belly as Snakes or Worms, or crawled on all four, as Frogs, or had any feet to creep withal, as Caterpillars. And God gives them these Laws concerning Ceremonial Purity, and avoiding any unclean thing, as documents to them that their God (whose Nature is transcendently holy) required real holiness both of Heart and Life from them, and had separated them to Himself, that they might be an holy people.

Levite. 11. whole Chapter.

SECT. XXXIV.

SEcondly, Laws concerning Womens separation, and purification after Childbirth. After the birth of a Man-Child she was to be unclean seven days, according to the days of her separation for her infirmity, [Levite. 15.19.] and on the eighth day her Child was to be Circumcised, and she was to continue unclean 33 days more. After the birth of a Female, both the time of her uncleanness, and the days of her cleansing were to be doubled. When the days of her purifying were fulfilled, she was to offer for her purification, if she were rich, a Lamb of the first year for a Burnt-Offering, and for a Sin-Offering, either a young Pigeon, or a Turtle-Dove. If she were poor, she was to bring either two Turtle-Doves or two young Pigeons, one for a Burnt-Offering, and the other for a Sin-Offering, and the Priest was thereby to make atonement for her.

Levite. 12. whole Chapter.

SECT. XXXV.

THirdly, Laws concerning Leprosy, and the different kinds thereof. (1.) Aaron and his Sons were appointed Judges to discern whither it be a Leprosy in man, or any other thing. (2ly,) The signs or tokens whereby they were to judge of Leprosy growing upon a man, were first a white bright spot rising in the skin. 2. If the natural color of the hair were changed. 3. If it were in sight deeper than the skin, the nature of that Disease being to eat and consume the flesh. 4. If the Scab did spread in the skin. But if these signs did not concur, then the Priest shall shut the man up seven days for further trial, and seven days after that, and if the malady spread not in the skin, the Priest shall pronounce him clean. (3ly, The evident signs or tokens of an infectious Leprosy were these: 1. If it were a white rising. 2. If it had turned the hair in it white. 3. If there was a quick raw flesh in the rising, then it was the Leprosy, and the Priest shall pronounce him unclean, and shall not shut him up to make any further proof or trial of it. But if the Leprosy have covered all his flesh, he shall pronounce him clean, because the strength of nature having expelled the inward Corruption, and spread it all over his body, it proved not then Infectious, except there were here and there any raw flesh appearing; and if so, that was a sign that the poison of the Disease was not wholly driven out, and in that case he shall be pronounced unclean; but yet if this raw flesh afterwards turned again to white, like the rest of his body, then he shall be pronounced clean. (4ly,) The signs of a Leprosy springing out of a Boil healed, or the Scab of an healed Sore, or a fiery Inflammation, of which the Priest was to judge much after the Rules before given. (5ly,) Signs of Leprosy in the Head or Beard; the Leprosy of the other parts was notified by a white Hair, this of the Head and Beard by a yellow thin hair; black hair was a sign of soundness and strength of nature. (6ly,) The Leper was to rend his Clothes (to express his great sorrow for his sins, that had provoked God to send that Judgment upon him,) and put a covering or muster upon his upper Lip, [see Ezek. 24.17. and Mich. 3.7.] and to cry Unclean, Unclean, as bewailing his Condition, and giving warning to others to avoid him; And He was to dwell alone without the Camp. (7ly,) Directions are given for discerning when the Leprosy had infected Garments, and Skins, and for burning those that were deeply infected.

Levite. 13. whole Chapter.

Fourthly, Laws are given concerning the cleansing of a Leper, and the solemn Rites and Ceremonies that are to be used therein. 1. The Priest was to take two live Sparrows, and with a Scarlet-thread or lace (see Heb. 9.19.) to bind a sprinkler of Hyssop to a Cedar-stick, and to kill one of the Birds over an Earthen-Vessel that had running-water in it, and to dip the other living Bird, and the sprinkler in it, and so to sprinkle him that was to be cleansed seven times, and so pronounce him clean, and then to let the living Bird fly away, and so the cleansed person was to wash himself, and his Clothes, and to shave off his hair, and then to be admitted into the Camp, Town or City, but to continue apart by himself in some place or house appointed for the purpose seven days; and on the seventh day he was to reiterate and repeat these Ceremonies again. And on the eighth day (if he were a rich man ) he was to offer two He-Lambs, one for a Trespass-Offering, verse. 12. the other for a Burnt-Offering, verse. 19, 20. and an Ewe-Lamb for a Sin-Offering, and three Omers or Pottles of fine Flower as accessory Meat-Offerings to the three Sacrifices afore-mentioned, mingled with a Log or half a pint of Oil. And the Priest was to put some of the blood of the Trespass-Offering upon the tip of his right Ear, and Thumb of his right Hand, and great toe of his right Foot, and to do the same with the Oil upon the same parts where the blood was sprinkled, and to pour the remainder of the Oil upon his