The History of the Old Testament Methodized

SECT. XXXVI.

FIfthly, Laws concerning the Ceremonial uncleanness in men, by reason of their Issues, either thorough weakness and disease, or in their sleep, and how they make other things and persons unclean; and concerning the way of their cleansing by washing their Clothes, and bathing their Flesh, and on the eighth day offering two young Pigeons, one for a Sin-Offering, and the other for a Burnt-Offering. Also concerning the uncleanness of women in their Flowers, and how they make other things and persons unclean, and the way of their cleansing by the like Sacrifices.

Levite. 15. whole Chapter.

SECT. XXXVII.

ON the 14th day of this month at evening the Passover was celebrated according to God's express Command. On which day it seems some of the people complained to Moses and Aaron that they could not keep the Feast at that time with the rest of their Brethren, because they were become unclean by touching a dead body; and by a Law given, Levite. 7.20. (since the first institution of that Passover) if they meddled with holy things, they were to be cut off. Hereupon a Law was made, That all such persons that were so defiled, or were in a journey, or possibly under any other unavoidable hindrance, should keep their Passover on the 14th day of the second month, because they could not keep it on the day appointed.

Numb. 9. from 1. to the 15.

SECT. XXXVIII.

AFter the death of Nadab and Abihu, Moses seems to have received all those Laws from the Lord, which we find recorded in the XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, and to the 10 verse of the XXIV Chapters of Leviticus.

1. Laws concerning the High Priests coming into the most holy place once a year, to make an atonement on the tenth day of the seventh month. See Exod. 30.10. Heb. 9.7. At which time Aaron was to be clothed not with the glorious Garments that were peculiar to the High Priest, but with those which were common to him with other Priests. 2. He was to offer first a young Bullock for a Sin-Offering for himself and his Family. 3. Then he was to take two Goats for the people, on which lots were to be cast, for the one to be killed for a Sin-Offering, and the other to be let go as a Scape-Goat. 4. He was to take of the blood of the Bullock and Goat for the people, and with the smoke of Incense ascending from his Censer to go into the Holy of Holies, and sprinkle the blood on or towards the mercy Seat seven times to make an atonement for the people. 5. During his being in the Holy of Holies all others were to be secluded out of the Tabernacle, 6. He was to make atonement also for the most Holy place, and the Altar of Incense in the holy, and the Tabernacle of the Congregation as being defiled by the sins of the people. 7. He was to lay his hands upon the Scape-Goat, confessing over him all the Iniquities of the people, and putting them (as it were) upon his head, and then to send him away into the Wilderness by a fit person, who was to wash himself before he returned again into the Camp; and the Goat was in this manner typically to bear away their Iniquities. 8. Then he was to put off those Garments which he wore when he went into the most Holy, and put on the Garments peculiar to his Office, and then to offer the Burnt-Offerings, and fat of the Sin-Offerings on the Altar, and to cause the Bullock and Goat (with whose blood he entered into the most Holy ) to be carried out of the Camp, and burnt there; and he that burnt them was to wash his Clothes and bathe his Flesh with water, and so to return into the Camp. And this day of atonement was to be a solemn annual Feast, wherein they were to abstain from all sorts of work, and to afflict their Souls by fasting and abstinence from all fleshly delights, and by inward humiliation and contrition. And this Ordinance was to continue as long as the Levitical Priesthood was to be in force.

Levite. 16. whole Chapter.

2. Laws prohibiting the killing and offering Sacrifices anywhere but at the Tabernacle, to the door of which all their Sacrifices were to be brought (though formerly they used to offer Sacrifices abroad, sometimes in Fields, sometimes on Mountains, and in Groves, ) and there killed by the Priests (and not by any other, except in some extraordinary cases by the Levites, as the Priests Ministers,) whose Office God would not allow any to usurp. Whoever did otherwise, was to be reputed as guilty, and as worthy of death, as if he had killed a man, Isa. 66.3. (2.) They were enjoin'd to offer their Sacrifices to none but unto God, by no means to Devils. For to Devils did all those Jews and Gentiles Sacrifice, that Sacrificed not to the true God, and in such sort and in such place as God appointed, Deut. 32.17. 1 Cor. 10.20. So Israel had done in Egypt, as we read, Ezek. 23.8. Neither left she her Whoredomes brought from Egypt, &c. and also now lately in the Wilderness, Exod. 32. when they sacrificed to that Idol, the golden Calf, and in other secret Idolatries, which we find mentioned Acts 7.43. Amos 5.26. Now Idolatry is called Spiritual Whoredom, because of the Covenant betwixt God and his people, which is broken on their part, when they join themselves to Idols. (3. This Law is extended to Strangers also, and such as were proselyted to the Religion and Church of the Jews. (4.) They are prohibited to eat blood, which was to be employed not for Food, but to make atonement for their Souls, as being a Type of the blood of Christ, [ Rom. 3.25. Eph. 1.7. Col. 1.14.20. Heb. 9.12, 22.] which seems to be the principal cause of the Prohibition of it, though other reasons likewise are rendered thereof, as to restrain men from Cruelty, and from Communion with Idolaters, who used to eat blood in their Idol-Sacrifices. See Ch. 19.26. God threatens to set his Face against those that offended herein, and to cut them off from among his people. Proselytes were also bound to observe this Law. And if by hunting or otherwise they did catch any Beast or Fowl that might lawfully be eaten, they must let out the blood thereof, and cover it with dust, before they did eat the flesh thereof; and much more when at home they killed any beast for their own private use. And he that did ignorantly eat anything that died of itself, or was torn by Beasts [see Deut. 14.21] was to wash his Clothes, and bathe himself with water, and to be unclean unto the evening. If he did not, he was to bear the punishment of his Iniquity, Levite. Ch. 17.

3. Laws enjoining the Israelites not to live after the Customs and manners of the Egyptians, which they had seen in Egypt, nor of the Canaanites which they should see in Canaan, but to keep God's Statutes and Judgments, which if a man do he shall live in them. See Rom. 10.5. that is, the man that doth all things prescribed in the Law, exactly and perfectly, without ever failing in any one particular, shall live thereby; that is, shall obtain eternal life. And on these, and no other terms, doth the Law promise eternal life, which now are not possible to be performed by any mere man since Adam 's Fall. But this Obedience God required of them as a due debt, and to direct them whether to have recourse, viz. from the Law to the Messias, by whose Merits and Mediation they may be acquitted, when by the Law they are condemned.

That therefore they may walk in the Statutes and Ordinances of God, and not conform to Idolaters, they are commanded first to beware of Incestuous Copulations and Marriages, or approaching to such of their near Kindred as are here forbidden.

• 1. A man must not marry or lie with with his Fathers wife, his Mother in law, or his own Mother, Levite. 18. v. 7. See 1 Cor. 5.1. Gen. 35.22. Deut. 22.30. & 27.20.
• 2. Nor with his Sister, whether she be Daughter both of Father and Mother, or of his Mother only; and whether born in Marriage, or out of Marriage, i. e. by Fornication before Marriage, v. 9.
• 3. Nor with his Grand-daughter by Son or Daughter, v. 10.
• 4. Nor with the Daughter of his Fathers wife, begotten by his Father, for she is his Sister, though begotten of a Mother in law: but if his Father marry another wife, and she hath a Daughter by another man, that Daughter is lawful for him, v. 11.
• 5. Nor with his Aunt, the Sister of Father or Mother, v. 12, 13.
• 6. Nor with his Uncles wife, v. 14.
• 7. Nor with his Daughter in law, his Sons wife, v. 15.
• 8. Nor with his Brothers wife. From this Law was excepted afterwards the case of a Brothers dying without Male-Issue, for then the next Brother or Kinsman was to marry the Widow of the deceased, v. 16. & Levite. 20.21.
• 9. Nor with his wives Daughter, viz. Step-Daughter, nor Step-Sons Daughter, or the Daughters descending from her, verse. 17.
• 10. A man ought not to take one wife to another, (that is, to have two wives together in marriage,) that the one may not be a vexation to the other, which is like to be more where two Sisters are so conjoined, as may be seen in Jacob 's case, Gen. 30. And though some of the Fathers did practice Polygamy, and God bore with them, yet it was not so from the beginning, as our Savior tells us, Mat. 19.8. out of Gen. 2.24. and in the N. T. it is quite abolished, verse. 18.

2. A man was not to lie with his own wife, when she was to be separated, by reason of her uncleanness, verse. 19. See Ch. 12.2. and Ch. 15.24, 25. and Ch. 20.18.

3. Adultery is forbidden, or defiling another man's wife, verse. 20.

4. Offering their Children to Molech, the Idol of the Ammonites, [called also Milcom, 1 Kings 11.5, 7.] for whose honor and worship the besotted Parents caused their own Children to be burnt alive: or, (as some write) to pass betwixt two great Fires to be cleansed or purified thereby, (as they conceived) and as a sign of their Consecration to that Idol. And it was a horrible vilifying of the Lord, thus to forsake him, and to yield such honor to such a base Idol-god. See Amos 5.26. 'It is thought to be the same Idol that in Scripture is ordinarily called Baal, as may appear by comparing 2 Kings 23.10. & Jer. 19.5. together. See Psal. 106.37, 38. Levite. 20.3, 5.

5. All unnatural Lusts and Copulations. From all which sins God dehorts them, by telling them that these were the Abominations which He intended to visit upon the Land of Canaan, and for which she should vomit and spew out her Inhabitants. Therefore they must take heed to themselves that they do not provoke Him by the like sins. [See Levite. 20.22, 23, 24.]

Levite. 18. whole Chapter.

4. Sundry Laws are repeated and reinforced, Ch. 19. with directions how the Violators of them shall be punished, Ch. 20. Some relating to the Moral Law, as particularly to the

• 1. Com.
  • Viz. Not to use Inchantments, nor superstitiously to observe times, counting some days lucky, others unlucky, Ch. 19. verse. 26. Not to go after Wizards, or such as have familiar Spirits, Ch. 19.31. Ch. 20.6. for such were to be stoned to death, Ch. 20.27. See Exod. 22.18. Not to offer their Children to Molech, for such as did so were to be stoned, [ Ch. 20.2, 3, 4, 5.] And those that connived at their Idolatry, God threatens to set his Face against, and to destroy those men and their Families.
• 2. Com.
  • Not to turn to Idols, nor make to themselves molten God's, or any Images of Stone to bow down to them, Ch. 19.4. See Ch. 26.1.
• 3. Com.
  • Not to swear by God's Name falsely, nor profane His holy Name, Ch. 19.12.
• 4. Com.
  • To keep the Sabbath, and reverence the Sanctuary; that is, to come thither with an inward awe and fear of God's Presence, and not to approach it in their uncleanness, or any other way to pollute it, Ch. 19.3, 30. & Ch. 26.2.
• 5. Com.
  • Ye shall fear and reverence every man his Mother and his Father, Ch. 19.3.
  • Thou shalt rise up before the hoary Head, and honor the Face of the old Man, Ch. 19.32. He that curseth Father or Mother shall surely be put to Death, Ch. 20.9. See Exod. 21.17. Deut. 21.18, 19, 20, 21.
• 6. Com.
  • Thou shalt not curse or speak evil of the Deaf, nor put a Stumbling-block before the Blind; that is, do Injuries to men in confidence that the injured persons shall not know who wronged them, nor be able to right themselves, Ch. 19.14.
  • Thou shalt not hate thy Brother in thy heart; thou shalt in any wise rebuke thy Neighbor, and not suffer sin upon him, Ch. 19.17. See 1 John 3.15.
  • Thou shalt not stand against the blood of thy Neighbor; that is, stand up in Courts of Justice to take away his life, either as a false Accuser, or as a false Witness, Ch. 19. v. 16.
  • Thou shalt not avenge thyself, nor bear any grudge against thy Brother, but love thy Neighbor as thyself, Ch. 19. v. 18.
• 7. Com. we are forbidden.
  • Fornication with a Bond-Maid betrothed, the punishment scourging; the way of Expiation, by bringing a Ram for a Trespass-Offering, Ch. 19.20, 21, 22, 29.
  • Adultery. The punishment Death by stoning, as may be gathered from Deut. Ch. 22. v. 22, 23, 24. & Joh. 8.4.5. Levite. 20.10.
  • Incest, as if a man lie with his Fathers wife, or his Daughter-in-law, or if he marry Mother and Daughter, if all be guilty they shall be burnt; or if a man lie with his Sister he shall be immediately put to death, and that openly for a warning to others; or if a man lie with his Aunt, they shall die Childless; that is, shall be presently put to death, that so the Land may not be filled with the Issue of so unclean a mixture, Ch. 20.11, 12, 14, 17, 19, 20, 21.
  • Sodomy, or lying with Mankind. Both are to be put to death, Ch. 20.13.
  • Bestiality, or lying with Beasts. Both Man and Beast to be put to death, Ch. 20.15, 16.
  • Lying with a woman having her Sickness, which if a man did knowingly, and the woman consented, both were to be put to death. But if he knew her not to be in that condition, He was only rendered unclean thereby for seven days, and to be purified according to the directions given, Ch. 15. Levite. 20.18.
• 8. Com.
  • Ye shall not steal, nor deal falsely, nor lie one to another, Ch. 19.11.
  • Thou shall not defraud thy Neighbor, nor rob him; The wages of him that is hired shall not stay with thee all night till the morning; The reason of which Law seems to be because they that work for hire are many times so poor, that they have not provision for a day beforehand, Ch. 19.13. See Jer. 22.13. Job 7.2.
  • Ye shall do no unrighteousness in Judgment, in Meteyard, in Weight, or in Measure, but shall have just Ballances, just Weights, and a just Epha, and a just Hin, Ch. 19.35, 36.
• 9. Com.
  • Thou shalt no go up and down as a Talebearer among thy people, Ch. 19.16. See Ezek. 22.9. In thee are men that carry tales to shed blood.

Some Injunctions are also added relating to the Judicial Law; as particularly,

First, That all Justice be impartially administered, without respect of persons, or considering whither they be Poor or Rich, Strangers or of their own Country, Ch. 19.15. Ch. 24.22. yea, the Strangers sojourning with them were to be used as those born among them; and they were to love them as themselves, remembering that they themselves were once Strangers in the Land of Egypt, Ch. 19.33, 24.

2ly, To leave the Corners of their Field when they reap, and the gleanings thereof, and of their Vineyards for the Poor and Stranger, Ch. 19.9, 10. See Ch. 23.22.

3ly, Not to permit promiscuous Ingendrings among Cattle; nor sow their Fields with mingled seed; nor wear Linsiewolsie Garments; intimating possibly how all mixtures in Religion (of man's devising ) with God's Ordinances, and all hypocrisy, contrary to the sincerity and simplicity which God requires, were abominable to Him, Ch. 19.19. Deut. 22.11.

4ly, Fruits of Trees now planted to be accounted uncircumcised, and for the first three years to be cast away, as an unclean thing, even as the Fore-skins of men in Circumcision were cut off, and cast away as unclean. In the fourth year they were to be holy, to praise the Lord withal, and given to the Priests as First-fruits, who did eat the food, prepared for and dedicated unto God. Then on the fifth year they might gather the Fruits, and eat of them themselves, and by God's blessing, this their Obedience should tend to their profit; For God would thereupon bless them with increase, Ch. 19.23, 24, 25.

5ly, Not to round the corners of their Heads and Beards after the superstitious manner and custom of the Heathen, who offered to their Idol-gods not only their Locks, but their Beards also, especially the first down of them, as Plutarch in Theseo, and Suetonius in Nerone, relate. Or possibly they were not to shave off the hair of their Heads and Beards when they were in mourning and extreme heaviness, as was the custom of the Heathen, Isa. 15.2. & Jer. 48.37, Neither were they to make cuttings in their Flesh for the dead, as the Heathens used to cut and lance themselves in their mourning, Deut. 14.1. Jer. 16.6. 1 King. 18.28. Nor to imprint Marks upon their Flesh, by cutting themselves, and then filling up the place with black, or some other color, that the Marks thereof might remain, which were tokens of Idolatry and Superstition, and desperate effects of immoderate mourning, Ch. 19.27, 28. Ch. 21.5.

6ly, Laws concerning the Priests mourning for the dead.

1. The inferior Priests were not to defile themselves by touching the dead, or lamenting, or being at their burial, or within the place or Tent where any dead body lay, by which was contracted a Ceremonial uncleanness for seven days (see Numb. 19.14, 16.) yet the Priest, though he might not mourn for any of the people, he might mourn for his Mother, Father, Son, Daughter, Brother, Sister being a Virgin. Nevertheless for these he was not to mourn after the Idolatrous manner of the Heathens, by cutting his Hair, Beard and Flesh as they used to do; He being a chief man among his people, and appointed to offer Sacrifices on the Altar, and Shew-bread on the Table of the Lord, therefore a more especial degree of holiness was required of him, Chap. 21. from 1. to 7.

2ly, They were not to marry a Whore, or a profane Woman, or one divorc'd from her Husband; yea it seems they might not marry a Widow, except it were a Priests Widow, Ezek. 44.22. This was enjoined to maintain the dignity of the Priesthood, that they might be fitter to be Types of Christ; and the people accordingly are enjoined to account and esteem them holy, they offering the Bread of God, and being his Ministers, who is holiness itself, verse. 7, 8.

3ly, The Priests Daughter if she played the whore was to be burnt, because she dishonored the Priest-hood, and the sacred Office of her Father, whereas other persons were not to be put to death for simple Fornication, neither the man nor the woman, ( Exod. 22.16, 17.) Levite. 21. verse. 9.

4ly, The High Priest must not defile himself by mourning for any dead whatsoever, though of his nearest Kindred; for the Crown of the anointing Oil of God is upon him, and he is to be noted and observed rather for qualifications of Grace and Holiness, than for natural Affections, being a Type of Christ's Royal Priesthood; therefore he shall not forsake the Sanctuary when he should serve there, or uncover his head after the manner of Mourners, or endanger himself to be defiled by any such mourning, and so profane the Sanctuary, verse. 10, 11, 12.

5ly, The High Priest was to take only a Virgin to wife; no Widow, or divorced Woman, or Harlot might he take, because any blemish in his wife would tend to the reproach and dishonor of his Children born of her. And thus profaning his seed, he would render them unfit to succeed him in that sacred Office; to which being advanced by God, she should be carful no way to dishonor it, verse. 13, 14, 15.

6ly, They of the Sons of Aaron that had any bodily blemishes, deformities or defects, were to be excluded from the Priests Office, yet they were allowed to eat of the holy things, and to eat the bread of God, both the most holy and the holy; that is, of the Shew-bread and Meat-Offerings, and part of the Sin-Offerings and Trespass-Offerings, (Levite. 2.3.) and of the First-fruits, Tythes, and Thank-Offerings; but they were not to serve in the Tabernacle, from verse. 16. to the end.

7ly, Laws enjoining the Priests when they were unclean to abstain from holy things; whether that uncleanness happened to them by Leprosy, Issue, touching of the dead, or eating anything that died of itself, or was torn with Beasts; in which cases they were to be unclean until the evening; and then to wash their Flesh, and so to eat of the holy things, Chap. 22. from 1. to 10.

8ly, No stranger that is not a Priest, nor of the Family of the Priests, (though living in the same house) no Sojourner, or Guest, or Servant hired by the day, was to eat of the holy things belonging to the Priest, but the bought Servant, and he that was born in his house might eat of them. The Priests Daughter married to a stranger might not eat of them; but if she be a Widow, or divorced, or without Children, and returned to her Fathers house to live there as she did in her youth, she may eat of her Fathers meat. See Levite. 10.14. Levite. 22. from 10. to 14.

9ly, If a man (who ought not) did unwittingly, and thorough mistake eat of the holy things belonging to the Priest, he was to repay the full price of what he had eaten, and to add a fifth part over and above, as a forfeiture for the offense, and a Caveat against offending in the like kind for time to come. There was also a Ram to be offered for his sin, see Ch. 5.15. And the Priests were to take all the care they could that the people did not bring upon themselves guilt, by eating what they ought not, and so make themselves liable to bear the punishment of their trespass, verse. 14, 15, 16.

10ly, Laws concerning the Sacrifices that were to be brought for a Vow, or a Free-will-Offering (which they might offer at their own discretion) how they were to be conditioned. 1. They must be always males of Beeves, Sheep or Goats. 2ly, They must be without blemish, neither blind, nor lame, or scabbed, &c. yet in Peace-Offerings that were not for a Vow, but for a Free-will-Offering, though no blemish was allowed, yet the Sacrifice, which had something superfluous, or lacking in his parts, was accepted: but a blemisht Sacrifice, that was bruis'd or broken, would not be accepted either for an Israelite, or a Proselyte. 3ly. The Beasts to be sacrificed were to be eight days old, at least before they were offered, because till then they were not fit to be eaten by men, being too tender and waterish, see Exod. 22.30. 4ly, The Dam, and the young One were not to be killed in one day. By this, as by the Ordinance against blood, God intended to admonish his people of Mercy, and to restrain them from Cruelty, see Deut. 22.6. Lastly, When they offered a Sacrifice of Thanksgiving it was all to be eaten the same day, none of it to be reserved to the morrow, which might make them the more willing to call the Poor to eat with them, because the remainders were not to be reserved for themselves, but to be burnt. These things they were commanded carefully to observe, and to take heed of profaning the Name of God, or causing it to be blasphemed by the Nations about them by their ill lives. For God declares, That He will be hallowed among the Children of Israel; that is, He will have all those that profess themselves his people to carry themselves as those that serve a holy God, with all possible care, fear and reverence, or else He will manifest his Holiness and Justice in punishing of them, see Ezek. 28.22. And He having given them holy Laws as a means of their Sanctification, He expects they should walk answerably thereunto, and to the great Mercies He had vouchsafed to them, Levite. 22. from 17. to the end.

11ly, Laws concerning the holy days and festival times to be observed by them.

1. The weekly Sabbath, which was to be observed in all their dwelling, [see Acts 15.21.] Levite. 23. from 1. to 4.

2ly, The Passover to be kept on the 14th day of the first month at Even, or between the two Evenings; that is, between our Three a Clock in the Afternoon and Sun-set; At the latter of these (which was the beginning of the fifteenth day ) the Feast of unleavened bread began, and continued seven days. The first day of which and the last were to be holy Convocations, and they were to do no servile work therein. What the Sacrifices were that were to be offered on each of these seven days, see Numb. 28. from 18. to 26. On the second day of this Feast they were to bring a Sheaf of the First-fruits of their Barley-Harvest (which is first ripe in that Country, being ready about the end of our March, or beginning of our April, ) to the Priest, who was to wave it before the Lord, and then, and not before, they might reap their Harvest, and dress of the Corn of it for themselves. And an He-Lamb was appointed peculiarly to accompany this Sheaf, besides the daily Sacrifice, and those appointed for everyone of the seven days; and the Meat-Offering was to be double to the usual proportion in all other Sacrifices of Lambs, perhaps because this was a gratulatory Sacrifice for the Fruits of the Earth. And this is enjoin'd to be always observed by them as long as the Levitical Worship was to last. From verse. 4. to 15.

3ly, The Feast of Weeks or Pentecost. For from this second day they were to number seven complete Sabbaths or Weeks which made 49 days; then on the morrow after the seventh Sabbath, or Week (which was the 50th day, reckoning the day on which they began their account inclusively, ) they were to keep the Feast of Weeks or Pentecost, and to offer a new Meat-Offering unto the Lord, viz. two wave-Loaves of two tenth deals of fine Flower to be made in some of their Habitations, of the new-wheat of their Land, and to be offered as the First-fruits of their Wheat-Harvest, which were to be waved by the Priest, together with the Peace-Offerings. And these Loaves were to be baked with leaven. For though the Meat-Offerings which were in part to be burnt upon the Altar were always to be without leaven [see Levite. 2.11.] yet these of the First-fruits (which were wholly for the Priests food) were allowed to be leavened. They were also to offer with the Bread seven Lambs of the first year, and one young Bullock, and two Rams for a Burnt-Offering, and one Kid for a Sin-Offering, and two Lambs of the first year for a Peace-Offering. To these in this Feast were to be added other Oblations, as we may see Numb. 28.27. And whereas ordinarily the Priest had but the right shoulder and breast of the Peace-Offering, here he was to have all, because this was offered in general for the whole Congreation, and no man in such a common concernment having right to challenge a singular portion to himself, all was assigned to the Priest. This Feast was to be kept as an holy Convocation, and no servile work to be done thereon, partly by way of thankfulness for the Fruits of the Earth, and partly in remembrance of the giving of the Law, at this time of the year, at Mount Sinah, Levite. 23. from verse. 15. to 22.

4ly, The Feast of Trumpets on the first day of the seventh month, so called because solemniz'd with blowing of Trumpets, by way of rejoicing (as 'tis thought) thorough all the Cities of Israel, see Psal. 81.3. It was to be a Sabbath, or an holy day, and solemn Feast unto the Lord, [ Numb. 29.1.] and they were to do no servile work thereon, and it was to be a Memorial to them that this was the first day of their new Year as to civil affairs. What the Sacrifices appointed for this Feast were, see Numb. 29. from 1. to 7. Levite. 23. from verse. 23. to 26.

5ly, The day of atonement on the tenth day of this seventh month; on which day they were to afflict their Souls by fasting and abstinence from all fleshly delights; as also by the inward duties of Humiliation and Contrition, and that under the severe penalty of being cut off in case of presumptuous neglect. The Solemnity began on the Evening, or foregoing the tenth day, [Levite. 23.32.] but the tenth day to the evening was chiefly allotted for this Service; on which there was to be offered to the Lord just as much as on the first day, [see Numb. 29. from 7. to the 12.] on this day was the Jubilee to be proclaimed, [ Levite. 25.9.] Levite. 23. from verse. 26. to 33.

6ly, The Feast of Tabernacles, which began on the fifteenth day of this month, and lasted seven days. On this day it seems they made their Booths or Tabernacles, some upon the roof of their Houses, and some in the Streets and Courts of Jerusalem, and with boughs of Trees they either made or adorned their Booths, and carried boughs and branches in their hands (as some think) in token of joy and rejoicing. There were peculiar Offerings appointed for seven days together; On the first day was to be an holy Convocation to the Lord, and no servile work to be done thereon; and on the eighth day, another, whereon just as much was to be offered as on the new Moon; so that this Feast lasted eight days, the last whereof was a very solemn Assembly called, Joh. 7.37. the last and great day of the Feast, and was rather an Appendix to the Feast, then properly any part thereof, see Numb. 29. from verse. 12. to the end. This Feast was to be kept first in remembrance of God's Protection over them for forty years together, during their travelling thorough the Wilderness, see Sect. 2. of Ch. 4. (2ly,) To testify their thankfulness to God for the Fruits of the Earth, viz. the latter fruits of Vines and Olives which this month they gathered in, Deut. 16.13, 14. (3ly,) As a figure of Christ's Incarnation, who about this time of the year (as learned men conceive) came into the World, and dwelt in the Tabernacle of our Flesh, Levite. 23. from 33. to the end.

7ly, To these Feasts here mentioned, may be added the Feast of the New-Moons, which was constantly to be observed; The Sacrifices appointed for this Feast are set down, Numb. 28. from 11. to 16. Numb. 10.10.

These are the Feasts the Lord appointed, and if any of these Solemnities did fall on the weekly Sabbath, the Oblations belonging to the Sabbath did not excuse the Oblations required for the concurrent Festival, but were to be performed as if it had happened on another day; no voluntary Oblations whither given by vow, or without, did discharge the Sacrifices due to the solemnity of any special Festival, see Levite. 23.38.

12ly, Laws concerning the Oil to be prepared for the golden Candlestick, Ch. 24. from 1. to 5.

Lastly, Laws concerning the Shew-bread, of which there were 12 Cakes to be made, each containing two Homers, or two tenth deals of fine Flower, which were to be set in two rows upon the Table, with Incense put upon them, and to be changed every Sabbath-day, and after they had stood a week before the Lord, they were to be eaten by the Priests. The Flower was to be provided at the common charge of all the twelve Tribes by a perpetual Statute, and brought to the Priests, but the Cakes were to be made and baked by the Levites, of the Family of Cohath, as appears from 1 Chron. 9.32. The Incense that was put upon the Cakes was to be burned upon the Altar, when they took away the Bread, as a Memorial that God would thorough Christ's Merits and Intercession remember his people with thoughts of favor and gracious acceptance, Levite. 24. from verse. 5. to the 10.

SECT. XXXIX.

AT this time the Son of Shelomith, whose Father was an Egyptian, though his Mother an Israelite, falling into contention with one that was an Israelite by both Parents, wickedly blasphemed the Name of God, and cursed. Possibly the Israelite upbraided him with his Idolatrous Father, and denied him to be a true Israelite, or a Member of the Church of God; whereupon, in his rage, (as it seems) he spake scornfully and opprobriously of the God of Israel, and slighted the Privilege of being one of his people. Hereupon they brought him to Moses, to know how they should punish such an abominable Blasphemer as He was, and having secured him for a time, God Commands Moses that he should be brought out of the Camp; and that the Witnesses should lay their hands upon his head, to testify that they laid this sin of Blasphemy truly to his Charge, and that he being really guilty thereof deserved to be punished, and as a Sacrifice to be offered up to the Justice of God for his sin, that so the whole people might not be punished for it. And then it was ordered that the whole Congregation should stone him; which was done accordingly, Levite. 24. from 10 to 15. and verse. 23. After this, and on this occasion, Moses receives from the Lord particular Laws concerning the punishment of Blaspheming, and cursing God, viz. that such Offenders should be stoned to death, verse. 15, 16. Also Laws concerning the punishing of Murder with Death; and that he that killeth a Beast belonging to another man shall make it good. Also the Law of requital or retaliation for blemishes, (called Jus talionis) as if a man cause a blemish in his Neighbor, as He hath done, so it shall be done unto Him, viz. an Eye for an Eye, a Tooth for a Tooth, which was not to be executed by the particular persons that were hurt or injured, but by the Magistrate upon due Process. And though in Ceremonials, Strangers had neither privilege by the use (except they were Proselytes ) nor hurt by the omission of them; yet in Capital Crimes, if they and the Israelites sinned alike, they were to be punished alike. See Exod. 12.49. Levite. 24. from verse. 17. to 23.

SECT. XL.

MOses now receives Laws concerning the Sabbatical Year, viz. that when they came into the Land of Canaan every seventh year should be a year of rest to the Land, which they should observe in sign of Homage to the Lord, whose the Land was: and in this year the Land should neither be tilled nor sowed, [see Exod. 23.11.] neither might they prune their Vineyards, or gather in the Fruits thereof; and whatsoever Fruits the Land brought forth they were not to look upon as any ones peculiar Goods, (as in other years) but were to leave them in common for all, only taking of them what might serve for their own use, and for food for their Cattle. And Moses tells them, That if they truly observed this Law, God would command such a blessing on the sixth year, that it should bring forth Fruit for three years, viz. from the sixth to the ninth; not for three years complete, but for part of three years; for the increase of the sixth year served them first for part of the sixth year, to wit, from Barley-Harvest that year, which was about the Passover till the seventh month, when the Sabbatical Year began. 2ly, For all the Sabbatical Year. 3ly, For the eighth year till both the Barley and the Wheat of what they had sown that year was gathered in, and ready for their use, which was not till the ninth year was well nigh come, and thus the increase of the sixth year served in good part for three years, Levite. 25. from 1. to 8. and from 18. to 23.

2ly, Concerning the year of Jubilee, which was to be celebrated every fiftieth year, and proclaimed by the sound of the Trumpet or Cornet on the tenth day of the seventh month, viz. the day of Expiation. In this year (1.) They were to proclaim liberty throughout the Land to their Brethren that had been sold to them for Servants. (2ly,) All the Land that had been sold returned to the Owners that had sold it, or to their Heirs; for man might sell his Land forever, verse. 23. but only for so many years as were from the sale to the year of Jubilee, and then the Owners were to enter upon it again; and in the mean time the Seller, or his Kinsman, had liberty of Redemption, paying for the years to come according to the sum received at the first Contract. For the Lord declares, That the Land is His, and they were but Strangers and Sojourners before Him. (3ly,) During this year there was to be an intermission of sowing, and reaping, and gathering Grapes, for all was to be left free for everyone to eat what they would; so that for that year no man's Interest was to be more than another's, and therefore they were to eat the increase thereof out of the Fields, where any one might take what he needed (no man being debarred.) (4ly,) In buying and selling of Land, they were to have regard to the year of Jubilee, and the price was to be proportionable, more or less, according to the distance or nearness of the year of Release, and so they should not oppress one another. And if they should object how should they live if they did neither sow nor reap for two years together, to wit, the 49th, which was the seventh Sabbatical year, nor the 50th, which was the year of Jubilee, what is before said concerning the seventh year, the like must be conceived concerning this also, namely, that God would give such a blessing to the sixth year at this time, that the increase thereof should serve for part of four years. (5ly,) Whereas they had liberty at all times before the year of Jubilee to redeem their Lands; yet their houses which they sold in walled Towns they might not redeem unless they did it within a year, neither did such houses return to the former Owners in the year of Jubilee; but if they were not redeemed within a year, they were alienated forever. But houses out of walled Towns were to be accounted as the Fields of the Country, and had the same privilege, either to be redeemed at any time before the Jubilee, or to be free at the Jubilee as their Lands were. (6ly,) If the Levites sold any of their houses in the Cities allotted them, they had liberty to redeem them at any time, or to receive them back again at the year of Jubilee; but the Fields of their Suburbs appointed for the keeping of their Cattle might not be sold at all (see Numb. 35.4, 5.) least wanting that necessary help, they might be forced to leave their dwellings, to the great damage of the people, God having dispersed them in several Cities in every Tribe, that they might watch over the Souls of the people, Levite. 25. from verse. 23. to 35.

3ly, Concerning Compassion and Kindness to be exercised towards poor Hebrews fallen into decay, or Strangers become Proselytes; to both which they are commanded to lend freely, and are forbidden to take usury or increase, from verse. 35. to 39.

4ly, The poor Hebrews were not to be compel'd to serve as bond-men, nor used basely and hardly, or to be ruled over with rigor. The ordinary time of their Service was but six years, Exod. 21.2. but in case their Ears were bored they were to serve for ever. [ Exod. 21.6.] that is, to the year of Jubilee; then they and their Children were to be set free, and their Wives also if they were married when they entered into this bondage, [ Exod. 21.3.] but the Israelites might have bondmen of the Heathen that were round about them, or Strangers that sojourned among them, and these (yea though they were Proselytes ) were not to be set at liberty at the year of Jubilee, but to abide in bondage as long as they lived, Levite. 25. from verse. 39. to 47.

5ly, If any poor Israelite sold himself to a Stranger grown rich dwelling among them, he might be redeemed at any time before the Jubilee, either by himself, his Brother or Kinsman, deducting so much money in paying his Redemption as he has spent time in his Masters Service, and in case that was not done he was to be set at liberty in the year of Jubilee. And during his Service, they were not to permit him to be used harshly by his Master, they looking on and conniving at it. For God declares, That the Children of Israel were peculiarly his Servants, whom He brought forth out of the Land of Egypt with an out-stretched Arm, Levite. 25. from verse. 47. to the end.

SECT. XLI.

GOd having given these Statutes, and Judgments, and Laws to the people of Israel by the hand of Moses, and again particularly forbidden Idolatry, and commanded the keeping of his Sabbaths, together with his whole instituted Worship, to encourage his people to Obedience, He makes first many excellent Promises to them if they will observe his Precepts; as particularly, (1.) To give them Rain in due season, and abundance of increase, so that they shall have such plentiful Harvests, that before they shall have threshed out their Corn, the Vintage shall come; and they shall have such great and rich Vintages, that before they have done gathering in their fruits their Seed-time shall come. (2ly,) He promises them peace and a secure Habitation, and to remove ravenous wild Beasts, and Sword away from them. (3ly,) If any Enemies did assault them, to give them Victories over them, yea signal Victories, insomuch that five of them shall chase an hundred, and an hundred put ten thousand to flight; that is, a few Israelites shall chase many of their Enemies. (4ly,) To bless them with fruitfulness, He intending by real Performance to make good his Covenant to them, and to give them such great plenty that they shall be forced to empty their Barns of old Corn, that they may have room to lay up their new. (5ly, To set his Tabernacle in the midst of them, [ Ezek. 37.26. 2 Cor. 6.16.] that is, cause his Word and Worship to abide among them, and by his gracious Presence to dwell and walk in the midst of them, and to be their God, and they shall be his people, having delivered them from the Egyptian Yoke, under which they were bowed down; so that now they should walk uprightly, being freed from their Yoke and Bondage. Secondly, He threatens dreadful, and terrible, and manifold Judgments to them in case they were Disobedient, and to multiply their Plagues as they multiplied their Sins: particularly, (1.) He threatens to inflict Corporal Diseases on them, yea terrible Diseases, such as the Consumption and burning-Ague, that shall weaken and darken their very sight, and cause in them great sorrow of heart, (2ly,) Depredation by Enemies, and falling before their Enemies, and falling into the hands of their Enemies, so that they that hate them shall Reign over them. (3ly,) Terror and causeless astonishment, so that they shall flee when none pursueth. (4ly,) Weakning, and breaking the pride of their Power. (5ly,) Making the Heaven as Iron, and the Earth as brass, and rendering their labors in their Husbandry fruitless. (6ly,) Ravenous Beasts to devour their Children and Cattle. (7ly,) The Sword that shall avenge their breach of Covenant with Him. (8ly,) Sending Pestilence into their besieged Cities, so that they shall be as sticks bound up in a Faggot to be burnt together. (9ly,) Captivity. (10ly,) Breaking their staff of Bread; that is, depriving them of their Bread, which is the Staff of Life, and bringing such scarcity upon them, that one Oven shall bake the bread of ten Families, and the Baker shall deliver them their bread by weight, (see Ezek. 4.16.) (11ly,) Such a dreadful Famine, that they should eat the flesh of their own Children. (12ly,) To cast down their high places whereon they sacrificed to Idols, and to destroy their Idols, and to cast their Carkasses upon their broken Idols, and his Soul should abhor them. (13ly,) Desolation of their Cities and Country, and of all places of public Worship, refusing and rejecting their Offerings and Oblations. (14ly,) Exile and dispersion among the Heathen, so that their Land shall be desolate, and their Cities wast, and their Enemies that shall take possession of some parts of it shall be astonished at the desolation thereof. And further the Lord threatens, That He would scatter them among the Nations, and the Sword should there also pursue them, and then the Land shall enjoy her Sabbaths, and resting from Tillage from which it should have rested on the Sabbatical years, and years of Jubilee, but could not be permitted because of their Covetousness. (15ly,) Faintness of heart, so that the sound of a shaken leaf shall chase them, yea they shall flee as from the Sword, when none pursueth, and thorough weakness or hast fall one upon another. (16ly,) Death in Captivity. They shall perish, and pine away in their Iniquities, and the Iniquities of their Fathers (whom they imitated in their Transgressions) in the Land of their Enemies. Thirdly, Notwithstanding all these Comminations, He promises if they shall repent, and their carnal, impure, and uncircumcised Hearts be humbled, and shall confess their own Iniquities, and the Iniquities of their Fathers, and accept of the punishment of their Sins, as justly deserved on their part, and justly inflicted by God; then He will remember his Covenant made with their Fathers, and be gracious unto them, and will remember the Land He gave them for an Inheritance; and though it shall be left of them for a time, and shall enjoy its rest, yet he will cause it to be inhabited and tilled by them again; and when they are in the Land of their Enemies He will not utterly cast them away, nor wholly abhor them, but for their good will remember the Covenant He made with their Ancestors. Levite. Ch. 26. whole Chapter.

In the last place, Moses receives Laws and Directions concerning persons and things devoted by Vow unto God, and how these Vows might be redeemed, in case the person that made them had no mind to stand to them. (1.) A person vowed was to be the Lord's, or else to be redeemed according to the estimation of the Priest, who was to set the value. This estimation was to vary according to the difference of Sex and Age. (1.) The Redemption of a Male from 20 years to 60 was to be 50 Shekels of Silver, according to the Shekels of the Sanctuary: of a female of the same age but 30. (2.) Of a Male from five years old to 20, 20 Shekels; of a Female 10 Shekels. (3.) Of a Male from a month old to five years old five Shekels, of a Female three Shekels. (4.) Of a Male from 60 years old and upwards, fifteen Shekels of a Female ten Shekels. But in case any person be grown poor (who possibly was of ability when he vowed) so that he be not able to pay the • rate set according to this Law, then it was left to the discretion of the Priest to set a reasonable rate upon him, according to his ability, Chap. 27. from 1. to 9.

(2.) Concerning Beasts devoted to God: 1. Clean Beasts devoted were to be given as they were to God, and not changed for others; which if any man attempted to do, both the Beast that was changed, and that which was put in its place shall both be consecrated to God. 2. Unclean Beasts devoted might be redeemed at such a price as the Priest should value them at, the person redeeming them adding a fifth part to the price and estimation; the Lord laying this penalty that men might learn to be stable-minded in such voluntary Vows, Levite. 27. from verse. 9. to 14.

3. Concerning houses devoted, which might be redeemed, paying the value of them set by the Priest, and adding a fifth part more to the price set upon them; but if they did not redeem them before the year of Jubilee, the Priests were to have the perpetual possession of them, verse. 14, 15, 21.

(4.) Concerning Fields or Lands devoted, (1.) Such as were part of the Votaries Inheritance, the Priest was to set an estimation or price upon according to the quantity of seed that would sow the Land so devoted, and that price he that would redeem the Land was to pay to the Priest, and a fifth part over and above, and he was to pay according to the rate of fifty Shekels for so much Land as required an Omer of Barley to sow it, if it was devoted immediately after the year of Jubilee was past, that is, reckoning from Jubilee to Jubilee a Shekel for a year. If it required two Omers to sow it, then they were to pay an 100 Shekels, and so proportionably according to the quantity of seed that would sow it. But if he devoted it sometime after the Jubilee, then the Priest shall rate it according to the years that remain unto the Jubilee; and if the former Owner would not redeem it when the Priest had set a price upon it (so that the Field was by the Priests order sold to another) then the Owner afterwards could not redeem it, but it was to be forever alienated from him. And though he that bought it of the Priest might enjoy it to the year of Jubilee, yet then it was not to return to the first Owner, but to the Priests (by whose order it was sold) yet so as the Priests were at the Jubilee to sell it again to some of the same Tribe; and first of all to the nearest Kinsman of him that vowed it, if he would buy it, because the Land of Canaan was to be divided among the other Tribes, and not among the Levites, who were to have no part or Inheritance alloted to them therein, [see Numb. 18.20.] and the portions of the Tribes were not to be confounded, Levite. 27. from verse. 16. to 22.

(2.) Such Lands as were purchased by the Votary, might be devoted by Him till the year of Jubilee, and no longer; for then they were to return to him of whom they were bought. And if the Devoter would redeem it for that term, the Priest was to set the value according to the remainder of years to the Jubilee, and in such a case he was not to add a fifth part, as in the redemption of his Inheritance, Levite. 27. from verse. 22. to 26.

(5.) The First-born of clean Beasts were not to be devoted to God being His before, [ Exod. 13.2.] but if any devoted any unclean Beast it might be redeemed according to the Priests estimation, adding a fifth part over and above to the price set. If it were not redeemed, it was to be sold, verse. 26, 27.

(6.) Any person or thing absolutely devoted to God was neither to be sold nor redeemed. Neither any from among men so devoted were to be redeemed; that is, if any persons abhorred of God, as Enemies to Himself and his People, were devoted to destruction, as the Canaanities, [Numb. 21.2.] the Inhabitants of Jericho, [ Joshua 6.17.] the Amalekites, [1 Sam. 15.3.] then they might not be redeemed, but were unavoidably to be put to death, verse. 28, 29.

(7.) The Tythe of the Land, both of the Seed and of the Fruit, was holy to the Lord, and might not be redeemed, except a fifth part were added to the value thereof. Which was probably so ordered to make sure that the Levites should lose nothing by the cunning of the Owners that desired to buy or redeem their Tythe. And as to the tythe of Cattle, he that was to pay it was not to give what he would himself, but that which in numbering the Cattle (as they came forth) happened to be the tenth, and was marked with the red Rod of the Tything-man, that Beast he was not to change, whither it were good or bad. If he offered to change it, both it and the change thereof were to be holy to the Lord, and not to be redeemed. Which penalty was inflicted (as it seems) to prevent fraud in the Owners. These are the Statutes, and Judgments, and Laws which the Lord made between Him and the Children of Israel in Mount Sinai, verse. 30. to the end, and gave them unto them by the hand of Moses.

Levite. 27. from v. 30. to the end.

SECT. XLII.

WE are now come to the Book of Numbers. It contains an History of thirty eight Years and nine Months, viz. from the beginning of the second Month of the second Year after Israel's coming out of Egypt, to the beginning of the 11th Month of the 40th Year after their marching out. This may be evinced by comparing, Numb. 1.1. with Deut. 1.3.

The Book was so called because at the beginning of it, the numbering of the Tribes and Families of Israel is enjoined, and their several Journies from Egypt to Canaan are numbered. It contains a Narration, 1. Of Israel's preparation for their March from Mount Sinai thorough the Wilderness to the Land of Canaan. 2ly, Their Journey itself, with the several stations of it. And in order to prepare them for their Journey, on the first day of the second month of the second year, after their departure out of Egypt, God commanded Moses and Aaron, and the Heads of the Tribes, which were twelve, to take the number of all the males of the Children of Israel that were fit for War (except the Levites) viz. from 20 years old to 60, mustering them according to their Hosts or Tribes, and according to their Kindreds and Families: which was accordingly performed, and the numbers of each Tribe are expressed in particular, and of all in general, which amounted to 603550, being just the same number which was taken seven months before when they were sessed for a Contribution to the building of the Tabernacle. But the Levites God commanded should not be numbered or reckoned in this account, being not appointed for War, but for the Service of the Tabernacle, viz. some of them to set it up, and take it down, and others of them to remove and carry it from place to place, as occasion required. And none that were not of the Tribe of Levi might meddle with it, or help to take it down or set it up, upon pain of death.

Numb. 1. whole Chapter.

SECT. XLIII.

GOd now prescribes the Order of the Tribes encamp •• g about the Tabernacle with their Standards, and how the Levites should Encamp nearest to it, and the Order to be observed by them all in their Marches; and to cut off all matter of contention, the Lord Himself appoints to every Tribe their several place.

The Order prescribed for their Encamping was according to this Scheme.

The Tabernacle.
• Moses, Aaron, and the Priests.
  Warriors in all 186400. East-ward
  • Judah, 74600.
  • Issachar, 54400.
  • Zebulon, 57400.
• Levites of Cohath.
  Warriors in all 151450. South-ward.
  • Reuben, 46500.
  • Simeon, 59300.
  • Gad, 45650.
• Levites of Gershon.
  Warriors in all 108100. West-ward
  • Ephraim, 44500.
  • Manasseh, 32200.
  • Benjamin, 35400.
• Levites of Merari.
  Warriors in all 157600. North-ward
  • Dan, 62700.
  • Asher, 41500.
  • Naphthali, 53400.

Thus we see in what excellent Order the twelve Tribes were disposed in their Encamping about the Tabernacle. The Priests and Levites were to pitch their Tents round about it. But the Tribes at some distance from it, possibly at the distance of two thousand Cubits, which is an English mile; for such a space we find was between the Ark and the people when they passed over Jordan, Josh. 3.4. The Lord commanded that three Tribes should quarter together under one Standard, which the Chief of the Three carried, and so the whole Host consisted of four great Brigades or Battations. The Tribe of Judah (out of which the Messias was to spring) has the Preeminence, and is to March foremost as Captain of the rest, and so Judah hath the dignity of the First-born, which was taken from Reuben, neither can Reuben withstand it, because God hath so ordered it. And thus we may conceive what a glorious sight it was to behold the Tribes thus orderly disposed in their several places, and therefore it is no wonder that Balaam was stricken with admiration to behold it, Numb. 24.5, 6. and that He cried out, How goodly are thy Tents, O Jacob, and thy Tabernacles, O Israel, &c.

Numb. 2. whole Chapter.

SECT. XLIV.

IN the next place we have set down the Families and Kindreds of Aaron and Moses. Aaron is mentioned in the first place, because his Sons as being Priests had the Preeminence of Mose 's Posterity, who were but ordinarily Levites. And though there be no particular mention of Mose 's Sons, yet they are included among the Cohathites, of which Family Moses was, verse. 27. The Lord orders Moses to give the Levites to Aaron and his Sons, to assist them in their Ministration at the Sanctuary, and in that Service and Worship which God had given in charge to Aaron and the whole Congregation to perform, and they were to have the Sacred things of the Tabernacle under their Custody and Charge, which the Children of Israel must have been charged with, had not the Levites been separated to take that Charge upon them in their behalf. But though the Levites were given to the Priests to be helpful, and subservient to them in things that were fit for them to do, yet in those things that peculiarly belonged to the Priests Office they might not intermeddle upon pain of death. The Lord further declares, That He had taken the Levites to be His instead of all the first-born Males of the Children of Israel, [ Exod. 13.2.] and therefore orders Moses to number all the Male-Levites from one Month old and upwards; which was done according to their Families. For the Sons of Levi being Gershon, Cohath and Merari, of them the three Families of the Levites descended. The whole number of the Male-Levites thus reckoned, was found to be 22300. But taking out their first-born (namely, such first-born as were born to them from the time of their coming out of Egypt, when God did first Challenge the First-born to be His, in remembrance of his slaying all the First-born among the Egyptians, see Exod. 13.2.) which were upon that account the Lord's as they were the First-born, and were not therefore to be reckoned among those that were to be given to Him instead of the First-born of the other Tribes; I say, taking out these First-born, which were 300, then the number of the Levites given to the Lord amounted only to 22000. All which were assumed to the Service of God in lieu of the First-born of all the rest of the Children of Israel. And because the number of the First-born-Males of all the Children of Israel, in the twelve Tribes, exceeded this number of the Male-Levites 273, see Numb. Ch. 3. verse. 43. therefore was there laid upon them for every of those supernumerary Heads, five Shekels a man by way of Redemption, (which was the price they afterwards paid for the Redemption of the First-born, Numb. 18.15, 16.) and it was given to Aaron and his Sons. And 'tis like that it was either decided by lot who among them should pay this Redemption-Money, and who not, or it was paid in common by them all.

The Levites being thus numbered, and their Places and Order how they should pitch about the Tabernacle being prescribed, now the time when they should enter upon their Office is appointed. At the age of 25 years they were to enter as Novices and Subservients in some inferior Offices and Ministrations of the Tabernacle, [ Ch. 8.24.] but they were not to enter into a full execution of their Office till the age of 30, and then they were to continue in it till 50: and though after 50 they were to be exempted from the harder and most laborious Services of the Tabernacle (such as removing and carrying the holy things thereof ); yet still they were to be assistant to their Brethren as Overseers, to see that the Work was done; and besides they were still to be employed in teaching and instructing the people; And in their several Cities (as being well experienced in the judicial Laws ) they Were to judge of matters brought before them. See Numb. 8. from 23. to the end.

The time of their entering upon their Office being thus ordered, in the next place to prevent confusion and ambition among them, each Family of the Levites hath its particular Service appointed.

1. The Charge of the Sons of Gershon were, (1.) The ten Curtains of fine twined Linnen, blue, purple and scarlet. (2ly,) The eleven Curtains of Goats hair that were laid over them. (3ly,) The covering of Ram-skins died red. (4ly,) The covering of Badgers-skins which lay over all, and the Hangings for the door of the Tabernacle, and for the Courts, Ch. 3.25, 26. and Ch. 4.25, 26.

2. The Charge of the Sons of Kohath was the Ark and the Table of Shewbread, and the golded Candlestick, and the Altars, and all the most holy things. When the Tabernacle was to be taken down and removed, the Priests only were to do it, and wrap up the most holy things in coverings of blue or scarlet, and to put coverings of Badgers-skins over them (which are called the Clothes of Service, Exod. 31.10.) and then to deliver them to the Kohathites to bear them on their Shoulders, who might not otherwise touch them upon pain of death. So that though their Office was most honorable, because they had the charge of the most holy things, yet it was also perilous and burdensome, Ch. 3.31. Ch. 4.15.

3. The Charge of the Sons of Merari were the boards of the Tabernacle, the Bars, the Pillars, the Scockets, Pins, Cords and Vessels thereof, and the Pillars of the Court, &c. Ch. 3.36, 37. & Ch. 4.31, 32.

Eleazar, the eldest Son of Aaron, was to be Chief over the chief of the Levites, viz. the Kohathites that had the Charge of the most holy things, and his Brother Ithamar over the Gershonites and Merarites. To the inspection and care also of Eleazar was committed the Oil for the Lights, the sweet Incense, the daily Meat-offering, and the anointing Oil, and the over-sight of the Tabernacle, and to appoint the Kohathites, everyone to his several burden. And Moses and Aaron are charged that all the holy things of the Sanctuary should be so covered that the Kohathites might neither see nor touch what they should not, which if they should do, they would be in danger of being cut off, and to die for it.

For the holy fire, that was always to be kept alive upon the Altar; 'tis like, when the Tabernacle was removed, 'twas put into some Pot or Vessel, and so preserved still with supply of wood.

Numb. Ch. 3. whole Chapter.

Numb. Ch. 4. whole Chapter.

SECT. XLV.

THe Levites thus set apart, were with all due Solemnity consecrated to God and his Service. But lest they should think themselves equal to the Priests, they are neither Consecrated at the same time, nor with the same Ceremonies. The Consecration of the Priests took up seven days, [see Exod. 29.35. Levite. 8.33.] but this of the Levites was done in one day. The manner of it was thus, 1. Moses was to take the Levites, and to cleanse them, which was to be done by sprinkling the water of purifying upon them, (which was made with the ashes of the red Heifer, mentioned, Ch. 19.) and then to shave off all their hair, which was another sign of Purification, [see Levite. 14.8, 9. & Numb. 6.9.] and to wash their Clothes. By which Rites was signified what great holiness and purity God requires in those that are to be employed in Sacred Functions. 2ly, The whole Congregation being there assembled, and the Levites being brought before the Lord, some of the chief of the Children of Israel, in the Name of the rest, were to put their hands upon them, thereby testifying that they did now freely offer them to the Lord, to be wholly set apart for his Service. 3ly, Then Aaron was to present them to the Lord, which possibly he did by making them turn themselves towards the four Quarters of Heaven, thereby signifying they were offered up to the Service of the great God of the whole World, see Exod. 29.24. (4ly, Aaron and his Sons were to offer two young Bullocks, one for a Burnt-Offering, the other for a Sin-Offering, to make atonement for them. The Levites themselves were also to lay their hands on the heads of the Bullocks, by that Rite, testifying their Faith in the M • ssias, prefigured by those Sacrifices, by whom they expected forgiveness of sins, and Sanctification for the work of their Ministry. 5ly, Then Moses was to present the Levites unto Aaron, giving them unto him, and his Sons the Priests, for perpetual Assistants and under-Ministers. These things being performed, the Levites were to go into the Court of the Priests, (for into the Tabernacle itself they might not enter) and to do there the Service belonging to them; and to be subservient to the Priests, when they offered those Sacrifices, whereby atonement was made for the sins of the people: that so all things being done according to the appointment of God, he might be pleased with the people, and send no Plague upon them, which otherwise he would do, if they themselves intermeddled with these holy Services. All these things were done according as here enjoined. And so the Levites entered upon the actual execution of their Office.

Numb. Ch. 8. from verse. 5. to 23.

SECT. XLVI.

MOses having now fully finished the erection of the Tabernacle, and ordered all things thereunto belonging, and having since numbered the people, and placed the Tribes and the Levites in their several stations about the Tabernacle; and having Consecrated the Levites, and appointed them to their particular Charges, the Princes before mentioned ( Ch. 1.4.) that were set over the numbering of the people brought their Offerings for the carriage of the Tabernacle in their Marches and Removes; viz. Every two of these Princes offered one covered Waggon, six in all; and every Prince an Ox, twelve in all. Moses hereupon gave two Waggons and four Oxen to the Gershonites for their Service, and four Waggons and eight Oxen to the Merarites for theirs, because under their Custody and Charge were the boards and heavy things of the Tabernacle [see Chap. 3.36.] and therefore twice as many Oxen and Waggons were allotted to them. To the Cohathites, because the Charge of the most holy things belonged unto them (which they were to carry upon their Shoulders) they had no Waggons assigned them. These things being done, the twelve Princes, the Heads of their Tribes brought their great and splendid Offerings for the more solemn and magnificent dedicating of the Altar. Indeed Moses first offered Burnt-Offerings and other Sacrifices thereon seven days together, for the Consecrating of the Priests [Levite. 8.] which was in the first month of the second year, and the next day after Aaron and his Sons offered Sacrifices thereon for himself and the people in general, see Levite. 9.7. But now in the second month of the second year, when the Tribes were all placed about the Tabernacle, the Princes brought their Offerings twelve days together. And because these were the first Offerings that were offered for any particular Tribes, they were said to be offered for the dedicating of the Altar; that is, for the more solemn dedicating of it to those holy Uses and Services to which it was at first ordained; and they were said to be offered not on the day it was first, but on the day it was most fully and completely anointed and dedicated. These Offerings being to be offered not altogether, but on twelve days successively, upon the first day Nahshon (from whom David, and according to the Flesh our Lord and Savior came) made his Offering for the Tribe of Judah, which was one Silver Charger of an 130 Shekels for the use of the Altar of Burnt-Offering, one Silver Bowl of 70 Shekels, both full of fine Flower mingled with Oil for a Meat-Offering, one Spoon of ten Shekels of Gold full of Incense, one young Bullock, one Ram, one Lamb of the first year for a Burnt-Offering; one Kid of the Goats for a Sin-Offering, and for a Sacrifice of Peace-Offerings two Oxen, five Rams, five He-Goats, five Lambs of the first year. This was the noble Offering of Nahshon, and everyone of the Princes of the other Tribes, each one on his day in his order offered the like Offering both for kind and quantity. After all these things were thus done, Moses went into the Tabernacle to receive further Directions from the Lord; and the Lord spake unto him from the Mercy-Seat according as he had promised to do.

Numb. Ch. 7. whole Chapter.

SECT. XLVII.

CErtain Laws are now given them which did concern the whole Congregation. First, Touching removing those that were defiled by Leprosy, or had a running Issue, or had touched a dead body, out of the Camp, till they were cleansed and purified according to the Order prescribed in that case. For seeing the divine Presence was among them, and they encamped round about the Tabernacle, it was fit they should keep themselves from all uncleanness, Numb. Ch. 5. from 1. to 5.

2ly, When any man or woman shall commit any sin whereunto by reason of human frailty they are subject to fall, to wit, in regard of any wrong done to their Neighbor, (which is a sin highly displeasing to God) then they shall confess their fault and make satisfaction, not only by restoring the whole Principal, but by adding a fifth part thereunto. But if the party were dead to whom the wrong was done, then the recompense must be made to his Heir or next Kinsman, and if there be no such Kinsman to be found, then must the recompense be made to the Lord; that is, to the Priests whom the Lord had appointed to be his Receivers. And it is no otherwise ordered in this than in other things.

For God had appointed the Priests to receive in his Name whatsoever was due unto Him; all the Offerings, Heave-Offerings, and whatsoever was not burnt for his Service upon the Altar, the Priest was to have, with the First-fruits, and things vowed. So that whatsoever any man gave the Priest as due to God, the Priest was to have for himself, for to him God hath given it. Numb. Ch. 5. from 5. to 11.

3ly, Concerning the Husbands jealousy, and suspicion of his Wives honesty, and the means how to clear her. There is a strict Order appointed by the Lord for her Trial in this case. And possibly it was prescribed the rather at this time both to prevent the defiling of the Camp by such Uncleanness, as also to keep Wives in awe with the fear of this Trial, and to prevent the inconveniences that might arise by the jealousy of men, where their Tents and dwellings were so near together. And possibly God allowed them to bring their Wives whom they suspected to this Trial, partly for the hardness of their hearts, and partly least their Wives should be subject to a greater mischief for want of such a Trial, to wit, of being cast off or killed, or otherwise injured by their Husbands in the rage of their jealousy. The jealous Husband was therefore to bring his suspected Wife to the Priest, and the Priest was to bring her to the door of the Tabernacle, that so perceiving herself, as it were, before God's Tribunal, the very fear of God's all-seeing Eye, and the shame that would fall upon her in the eyes of all the Congregation now gazing upon her, might deter her from submitting herself to this Trial if she knew herself guilty. Then the Priest was to offer an Offering for her, viz. the tenth part of an Ephab of Barleymeal. The intent of this Offering seems to be that it might be a testimony that she did willingly offer herself to be tried by the Lord, to whom she presented this Offering by way of atonement for her other sins, desiring thereby mercy from the Lord for them, for the sake of the Messias promised; but as to this particular, she left herself to him to be dealt with according to her deserts. And whereas other Meat-Offerings were of fine Wheat-flower, and to be accompanied with Oil and Frankincense, (signs of joy and gladness of heart) this was to be of Barley-meal without either of them, to express the sad and doleful condition of this suspected woman; and it being an Offering of Jealousy, occasioning iniquity to be remembered, therefore nothing implying sweetness or joy was to be joined to this Offering; And the Priest was to take water out of the holy Laver, and to put it into an earthen Vessel, and to mix with it the dust of the floor of the Tabernacle. The drink was in this manner to be made distasteful, to put her in mind of the bitter Curse that would follow upon her drinking of it, if she were guilty. No doubt all these things were thus to be done, to strike a greater terror into her, and that if she were guilty, she might not dare to put herself upon this severe Trial. Then the Priest was to set her before the Lord, and to uncover her head, not only thereby to expose her to the view of all the people, but to make other women also carful not to give their Husbands occasion of jealousy; as also to signify to her that it was in vain for her any longer to hide her sin if she were guilty, for God would now lay open, and discover what she was to the eyes of all Israel. Then the Priest putting the Offering of Jealousy into her hands, and taking the bitter water that causes the Curse into his own; He was to adjure her upon her Oath to declare, Whither she were innocent or no? saying to her after this manner, If thou be innocent, thou shalt be free from the bitter effects of this water thou art to drink; but if thou be guilty, the Lord make thee a Curse and an Oath among thy people; that is, make thee a fearful example of his wrath and indignation, by causing thy Thigh to rot, and thy Belly to swell, that in time to come when any of the people are so ill disposed as to use a fearful Curse and Imprecation upon any persons whatsoever, they may make mention of thee, desiring that such a Plague may fall upon them as fell upon thee, [see Jerem. 29.22.] The Priest having thus spoken, the Woman was to answer hereunto Amen, Amen; that is, be it unto me as thou denouncest. Then the Priest was to write these Curses in a scroll of Parchment, and sprinkling some of the bitter water upon the writing, He was to scrape it off into the water which the woman was to drink, thereby to assure Her that the Curse threatened would certainly fall upon her, if she were guilty; and as sure as she saw the writing of the Scroll scraped off into the Cup, so sure the water and the Curse with it would pass into her bowels. Then the Priest was to take the Offering of Jealousy out of her hand, and to wave it before the Lord, and then to offer it upon the Altar, having first taken an handful out of it to burn upon the Altar as a Memorial to the Lord to be gracious to Her, if she were innocent, These things being done, the Priest was to give the bitter water to the woman to drink, and she was to drink it accordingly. And if she were innocent the water did no way hurt her, nay, if she had been barren before it made her fruitful, God thereby recompensing her for the shame she had undergone by being suspected, and thus severely tried. But if she were guilty the dreadful punishment before threatened certainly fell upon her, and her Husband was held guiltless and blameless in putting Her upon this Trial; though it is probable that Husbands were not allowed to bring their Wives to this dreadful Trial, unless they could show that their Wives had given them some just cause of Jealousy.

Numb. Ch. 5. from 11. to the end.

SECT. XLVIII.

THe Lord having thus ordered the things that concerned his people in the general, He now gives directions concerning such persons who desired by a particular Vow to separate themselves from the ordinary course of men, that they might more freely and wholly dedicate themselves unto him, and that in a more strict and pure course of living than other men used. Such persons as these were hereupon called Nazarites, that is, separate from others, as being bound to a peculiar Profession and course of life. And the Lord was pleased to allow of them, first, That their example might allure others to a strict course of holiness, these being indeed the Mirrors of their times, and admired among the people, Lam. 4.7. Her Nazarites were purer then Snow, they were whiter then Milk. 2ly, That they might be Types and Shadows of Christ, who was indeed the true Nazarite, even holy, harmless, undefiled, separate from Sinners, Heb. 7.26. and was therefore by the Providence of God (though upon another ground, namely, his dwelling in Nazareth ) called a Nazaren or a Nazarite, Matth. 2.23. Concerning the Nazarites these things are observable,

1. The persons that might separate themselves by this Vow were either men or women.

2. Being to give themselves wholly to the Service of God during the time of their separation, they were to vow to abstain from Wine, strong Drink, Vinegar, or any Liquor of Grapes or Raisins dried or moist, or anything that came of the Vine. And this and other Laws that concerned these Nazarites they were to observe only during the days of their separation, as is expressed, verse. 4, 5, 6. There were indeed some Nazarites perpetual during their whole life, such as were Samuel, 1 Sam. 1.28. and Sampson, Judge. 13.7. and John the Baptist, Luke 1.15. But these Nazarites concerning whom these Laws here are given, were such as did of their own accord take on them the vow of a Nazarite for some certain time, some for a longer, and some for a shorter, as they pleased themselves.

3. The man during the time of his separation was to keep his hair uncut, that it might be a Memorial to him of his separation and consecration to God. For the chief thing that God required of these Nazarites was inward purity and holiness, these outward Ceremonies being only signs and remembrances to them of it. This Law of not cutting the hair is to be understood only of men, and not of women-Nazarites, because their hair was always kept uncut, and so could not be to them a Memorial of their Consecration. But for men-Nazarites this was enjoined, 1. As a sign of their cleanness from pollutions; for when they were casually defiled, verse. 9. and were cleansed from their impurity, their hair was to be shaven off, and therefore keeping their hair uncut, was a sign that they had kept themselves from being defiled. 2ly, That it might be a sign of their special subjection to God, as the woman's long hair was a sign of her subjection to her Husband, 1 Cor. 11.5, 10. 3ly, That the neglect of trimming their hair might be a sign of their mortification to the World, and the neglect of the outward adorning of their Bodies might be a sign how wholly they were intent upon the Service of God, and the adorning of their Souls.

4. He was to keep himself from being defiled with any dead body; He was not to touch, mourn for, or bury his own Father or Mother, Brother or Sister when they died, whereby we may see that as much exactness and freeness from legal impurity was required of the Nazarite as of the High Priest, Levite. 21.11. Hereby he was taught what spiritual purity and holiness God required of him, and how he ought to moderate his sorrow and natural affections for his nearest Relations, who had a sign of his Consecration to God upon his head, (viz. his long hair,) which ought to be a Memorial to him that He ought to endeavor after a great and singular degree of holiness. And therefore if any one casually died by him whereby he became legally defiled, his hair was to be cut off that new hair might come in the room of it, whereby was intimated how strict God is in exacting purity in those that Consecrate themselves to his Service. And this was to be done on the seventh day, for that day was the usual day of cleansing for those that were defiled by the dead, as we may see Numb. 19.11, 12. And though it was no fault in the Nazarite that a man died suddenly by him, yet because He was in a condition disagreeable to the Law that enjoined Him not to come nigh unto any dead body, therefore He was on the eighth day to bring an Offering for his cleansing, viz. two Turtles or two young Pigeons, the one for a Sin-Offering, and the other for a Burnt-Offering, and a Lamb of the first year for a Trespass-Offering, and the Priest was by these Sacrifices to make atonement for him. This being done, He was to Consecrate his head again; that is, renew his Vow of Nazariteship, and to begin again to observe the very same number of days of separation which before his defiling He had vowed to God; and the former days He had observed before his Nazariteship was defiled, were to be reckoned as lost, and not to come into the account of the days that were vowed. 4ly, When the Nazarite hath fulfilled his Vow, and is to be discharged thereof, this Law must be observed; He must be brought to the door of the Tabernacle and there must offer. 1. A Lamb of the first year for a Burnt-Offering. 2ly, An Ewe-Lamb of the first year for a Sin-Offering. 3ly. A Ram without blemish for a Peace-Offering. 4ly, A Basket of unleavened-bread, Cakes of fine flower mingled with Oil, and Wafers of unleavened-bread mingled with Oil, and the ordinary Meat-Offerings and Drink-Offerings appointed for appendences to all Sacrifices, see Numb. 28. 2ly, He shall shave off his hair, [which was the sign of his separation] and put it into the fire under the Sacrifice of Peace-Offering, that is, not the fire on the Altar of Burnt-Offerings, [for there only the fat of the Peace-Offering was to be burnt] but the fire under the Chaldrons or Pots wherein the Peace-Offerings were boiled. And whereas the right shoulder of all the Peace-Offerings was due to the Priest raw [see Levite. 7.32.] here he was to have the left shoulder also when sodden, and this was his peculiar portion of the Nazarites Ram, which in other Oblations was not his due. This left shoulder therefore the Priest was to take with one unleavened Cake, and one unleavened Wafer, and putting them upon the hands of the Nazarite, and putting his own hands under the Nazarites hands, He was to wave them before the Lord, and so they became his portion with the wave-breast and heave-shoulder; the rest of the flesh and bread was to be eaten by the Owners that presented them. These are the Offerings which a Nazarite, who is to be discharged of his Vow, is to offer, besides what of his own free will he shall vow to give out of the estate which he hath gotten, and wherewith God hath blessed him. The former Offerings were prescribed by God, and so necessarily to be offered both by Poor and Rich; but if the Nazarite being rich vowed anymore Offerings, He must perform his vow accordingly. These things being performed, the Nazarite was discharged of his vow, and had liberty to drink Wine again, if he thought good.

Numb. 6. from 1. to 2 • .

SECT. XLIX.

THe Lord now prescribes to Aaron and his Sons how they should solemnly bless the people, viz. lifting up their hands, they should say unto them, The Lord bless you and keep you, the Lord make his face shine upon you, and be gracious unto you; The Lord lift up his Countenance upon you, and give you peace. Thus they were to put God's Name upon the people; that is, to bless them in his Name, and the Lord promises thereupon to bless them.

Numb. 6. from 22. to the end.

SECT. L.

God now Commands two silver Trumpets to be made for Aaron 's two Sons, Eleazar and Ithamar. The use of these Trumpets was, (1.) To assemble the Congregation before the Lord in his Sanctuary. (2ly,) To give warning and direction for their marching towards the Land of Canaan. (3ly,) To encourage the people when they went forth to War. (4ly,) To excite their joy and rejoicing at their solemn Festivals. They were to blow with both Trumpets when all the people were to assemble at the door of the Tabernacle, and to blow but with one Trumpet when only the Princes and Heads of the people were to come together unto Moses. And when the Camps were to remove they were to blow an Alarm or Taratantara, and so the Camps that lay Eastward or Southward, Northward or Westward, were to move according to the several soundings of the Trumpet. But when the Congregation was to be gathered together they were not to sound in that manner. And only the Priests were to blow with Trumpets as long as the Priesthood and this Dispensation was to last. And wheh the people were to go out to War, the Priests were to sound an Alarm, which was to be a sign to them that the Lord remembered their danger, and would help them against their Enemies. They were also to blow with these Trumpets on their solemn Festivals and days of rejoicing, and on their new Moons over their Burnt-Offerings and Peace-Offerings, and this was to be to them for a Memorial before the Lord; that is, as a sign and token that if they performed this Service in faith of God's mercy, and with joyful and glad hearts, the Lord would remember them and would hear their prayers, and accept their Sacrifices.

Numb. 10. from 1. to 11.

SECT. LI.

ABout this time Jethro Prince of Midian (a Country lying south from hence towards the Red-Sea) Father-in-law to Moses, repaired hither to give his Son-in-law a visit, and brought with him Zipporah his Daughter Mose 's wife, and his two Sons Gershom and Eliezer, which were left with him when Moses went into Egypt. See Sect. 60. of Chap. 3. Moses hearing of his coming, went out to meet him, and did Obeysance to him, and kissed him, and bringing him into his Tent, He acquainted him with all the wonderful things the Lord had done for them. Jethro blesses God, and Congratulates to Moses and the whole people of Israel their Deliverance out of the Egyptian Bondage; he openly declares both by word and deed his Faith and Devotion towards the God of Israel; Now (says he) I am assured the God of Israel is greater then all God's, for in the thing wherein the Egyptians were proud and haughty, he was above them. And Jethro after the manner of the Patriarchs offered Burnt-Offerings and Sacrifices of Thanksgiving unto God; and Aaron and the Elders of Israel came to pay their Respects to him, and to Feast with him upon those Sacrifices before the Lord; that is, in the fear of the Lord, and having the Lord in their eyes, and being sensible of the Majesty of God appearing in the Cloudy Pillar. On the morrow after Moses sat to judge the people, and the people stood by him from Morning to Evening. Jethro observing this, and how the people came to Moses to inquire of the Lord for them, both concerning religious and civil Affairs, he fairly Chides him for his wearing out himself with continual employment, and the people with continual attendance, and therefore advises him to take a better Course, which he doubted not but by the blessing of God would be much for his own and the people's ease. Be thou (says he) for the people Godward; that is, in matters of greater difficulty, and importance (where there is need of one to inquire of God) there do thou still employ thyself in seeking to the Lord for them, and in returning answers from the Lord to them, and show them the way wherein they should walk, and the work that they should do. But as to other matters of lesser moment, and easily to be decided, choose out from among the people able men, men fearing God, and men of truth and fidelity, and hating Covetousness, and make some of them Rulers over Thousands, others over Hundreds, others over Fifties, and others over Tens, and let them Judge the people at all seasons in matters of less difficulty; but matters of greater moment let them bring to thee. And so these Rulers will bear some part of the burden with thee, and all will not lie on thy shoulders as now it does, and the people hereby will have their matters sooner determined and dispatched, without so long attendance, and so will go to their several Tents and Dwellings in peace, having their minds quieted. Moses consulting with the people about this Proposal, they liked it very well, [see Deut. 1.13, 14.] and so he immediately put it in practice, substituting such Governors under himself; so that every Tribune appointed to Judge over a thousand Families, had under him ten Centurions or Judges that were over an hundred Families a piece; and every Centurion had under him two Rulers that were over fifty Families a piece; and every Ruler over fifty had under him five Rulers, which were set over ten Families a piece. And so it is like the inferour Officers gave account of those under their Care to their immediate Superiors.

Deut. 1. from 9. to 19.

Exod. 18. whole Chapter.

SECT. LII.

ON the 20th day of the second month of the second year, after their coming out of Egypt, the Cloudy-Pillar arising from off the Tabernacle, and going in the forefront of their Camp, the Israelites removed from Sinai (where they had staid in that their 12th station a whole year within 13 days, see Exod. 19.1.) towards the Wilderness of Paran. They marched in such order and array as God had appointed by the direction of Moses. Their Camp was divided into four Squadrons, every Squadron consisting of three Tribes. In the Van marched the Tribe of Judah with its associate Tribes, Issachar and Zebulon under their respective Commanders of Thousands, and Hundreds with a Standard having the figure of a Lion. Immediately after them, marched the Gershonites and Merarites, who had the charge of the outward Tabernacle. They marched foremost of all the Levites, that so they might be ready when the Army stayed to set up the Tabernacle against the Ark and the other holy things came, that were carried by the Kohathites. The Tribe of Reuben led the second Squadron (in like manner) with its associate Tribes Simeon and Gad with a Standard bearing the figure of a man, as the Jewish Writers tell us. Next to this Standard, and so in the middle of the Camp marched the Kohathites bearing the Ark and the most holy Utensils of the Tabernacle on their shoulders. The Tribe of Ephraim led the third Squadron with their associate Tribes Manasseh and Benjamin, with a Standard bearing the figure of an Ox. The Tribe of Dan with their associate Tribes Asher and Naphtali made up the fourth Squadron, and brought up the Rear with a Standard bearing the figure of an Eagle. The Army being thus set in Order, and ready to march, Moses desires Jethro his Father-in-law to go along with them, telling him, They would do him good, and no hurt, for God had promised to be gracious unto them, and to own them for his people; But Jethro refused to go, telling him, He would return to his own Country. Moses presses him again to go with them, telling him, He might be instead of Eyes to them in that howling Wilderness, thorough which they were to march; that is, his prudent Counsel (of which they had newly had experience) might very much advantage them, especially in things not particularly directed by God. And if he would please to go along with them, what goodness and bounty the Lord should show to them, he should share in and partake of. But it seems he refused to go along with them, being desirous to return to his own Country, see Exod. 18.27. However either He or some of his Family returned afterwards unto the Israelites; For his Posterity in after-times dwelt among the Israelites in the Land of Canaan, as we may see Judge. 1.16. and Judge. 4.11, 17. and 1 Sam. 15.6.

Numb. Ch. 10. from 11. to 33.

SECT. LIII.

MOses and the Children of Israel now depart from the Mount of the Lord, viz. from Sinai and Horeb, where He had appeared so Eminently to them, and given them his Law; and the Ark went before them, or in their sight, and the Cloudy-Pillar over that, for three days together, (when they marched) to find out a fit place for them to pitch their Tents in. And when the Cloud was lifted up, and the four Squadrons, with the Ark, set forward and marched, Moses said, Arise, O Lord, and let thine Enemies be scattered, and let them that hate thee flee before thee. And when the Ark rested according to the direction of the Cloud, he said, Return, O Lord, unto the many thousands of Israel; that is, Return I pray thee and remain among thy people, for in thy presence their chief joy and safety consist, see Exod. 33.14, 15, 16.

Numb. 10. from the 33. to the end.

SECT. LIV.

THe people being now wearied with their three days march, it seems some that were in the rear of the Camp began to murmur that they were forced to so long and tedious marches; whereupon the anger of the Lord was kindled against them, and He either poured down fire upon them from Heaven, or caused it to break forth upon them from the Earth, and it consumed many of them [see Psal. 78.21.] The Israelites not knowing what to do, run to Moses, having a great opinion of his holiness, and especial interest in the favor of God, and entreat him to intercede with the Lord for them; which he accordingly does, and so the fire ceased. The place where this Judgment was executed, was hereupon called Taberah, signifying a burning, because the fire of the Lord here brake out upon them, and consumed many among them.

Numb. Ch. 11. from 1. to 4.

SECT. LV.

THe people not having now any other Food but Manna to eat, the mixed multitude among them [of which see Exod. 12.38.] not being sufficiently warned by the former Judgment, began to loath it, and to murmur that they had nothing else to eat. And the Israelites it seems soon joined with them in this their Complaint and murmuring, saying in a discontented humor, Who shall give us flesh to eat? as if they had said, we had plenty of Flesh in Egypt, and great variety of Fowl; We remember also the great store of Fish which we had there, whereof we did eat very freely; we had also Cucumbers and Melons, Leeks and Onions, and Garlic in great abundance; but now our Soul is dried away; that is, our Life languishes and pines away for want of that change and variety of diet wherewith we were there refreshed: now our eyes see nothing but this Manna, neither have we anything else wherewith to satisfy our Appetites. And what was this Manna they thus loath, and speak so disdainfully of? why, it was like Coriander-seed, and for the color it was white like Bdellium, it was as sweet as Honey-wafers unbaked, but when baked it had the taste of fresh Oil; it might be dressed several ways, and always was a delicious food. So that these unthankful Wretches had little reason thus to complain. However Moses heard them openly complaining in the doors of their Tents, That they had nothing but Manna, nothing but Manna to eat. Hereupon the anger of the Lord was kindled against them, and Moses was greatly troubled, so that complainingly he said to the Lord, Wherefore dost thou thus afflict thy Servant, to lay the burden of all this people upon me? why have not I found so much favor in thine Eyes as to be exempted from this great Charge, who am so unfit to bear it? [See Exod. 4.13.] Have I begotten all this people, that thou shouldst say to me carry them them in thy Bosom (as a Nursing-Father beareth the sucking-Child) unto the Land which I have sworn, unto their Fathers to give them? Alas! whence should I have Flesh to give unto this vast multitude, who murmur and complain, and Cry to me for it? I am not able alone to undergo the burden of Governing, Conducting, and Providing for all this people; it is too heavy for me. And if thou wilt thus deal with me, and still thus employ me, I pray thee rather take me hence, then let me live to see and feel my misery and wretchedness thus daily growing and increasing upon me. But though this Speech of Moses was so full of distemper and passion, yet the Lord graciously passed it by, and pitying his infirmity and weakness, Commands him to choose out 70 men of the Elders of Israel, whom he knew to be Elders, not only in respect of their years, but in respect of their singular gravity and wisdom, and who had been on that account chosen to be Officers and Governors over the people, and these he should bring and present before the Tabernacle, as persons fit to be helpers and assistants to him in governing of the people, that so the burden might not lie wholly on his shoulders. Indeed as we have seen before, Sect. 51. upon Jethro 's counsel, there were certain men chosen to be Rulers and Judges over the people for the ease of Moses, [see Exod. 18.25, 26.] But those were only chosen to judge and determine of lesser matters: But these now chosen were to be Judges in the greater and most difficult Cases, either of religious or civil Concernment, which were formerly wholly referred to Moses. And they were therefore chosen out of those that had been already in those inferior places of Government, as being fittest by reason of their former experience in governing, to be employed in weightier matters.

And it seems from hence in after-ages the Jews took their rise of Constituting their Synedrion or Sanhedrin, their Senate and Supreme Court of Judicature in that Nation, consisting of 70 Elders, which was continued among them to the days of Herod. God further tells Moses, That when he had chosen these 70 men, and prsented them before the Tabernacle, He would reveal Himself to him there in the Glory of His Majesty, and would confirm their Election, by giving them such Gifts and Graces of his Spirit as he had given unto him, and by these extraordinary Gifts He would fit them to be Coadjutors to him in the governing of the people. God further Commands Moses to speak to the people to prepare themselves, that so they may be fit to receive that great and marvelous blessing which He intended to give them the next day; For he intended then to give them Flesh, and to continue it to them for a whole month together; But he foresaw that they would eat so greedily of it, and so fill themselves with it, that the offensiveness of their full and loaded Stomachs would fume and steam up with an unsavory scent into their Nostrils, or it would come up by vomit thorough their mouths and nostrils, as a just punishment of their Rebellion against Him, and despising the Manna He had provided for them. Moses hearing that they should eat Flesh for a whole month together, distrustfully asks the Lord, Whither all the Flocks and Herds they had brought with them out of Egypt should be killed for their use, or whither all the fish of the Sea should be gathered together to satisfy them, they being six hundred thousand men, besides women and children. God tells him, His hand was not shortened, and therefore what he had promised, they should see exactly performed. Moses now appoints those 70 persons before mentioned to come before the Lord at the door of the Tabernacle, that it might appear to the people that they were set apart to this work of Government, and that the people might acknowledge them in their places as set over them by God, who now came down in the Cloud to the door of the Tabernacle, and there bestowed the Gifts of his Spirit upon them, to make them fit for their Office and Charge.

They having now received the gift of Prophesy, their Minds were thereby supernaturally enlightened, and their Hearts filled with spiritual raptures, and their Tongues stirred up to set forth the high Praises of God in