The Scepter of Judah, Part 50-100
gotten by bauderie; and ſom things ſo vile and of ſo ſmal account, as the price or valu of a dog; and ſom things ſo fully the Lords already, as the firſt-born, that eDeu. 23: 18. Lev. 27: 26.no vow to the Lord might be made of them. But the things, that once being vowed, might be by the parties again redeemed, were ſuch as might not be offered in ſacrifice, and yet might be given unto the Lord to ſom other good purpoſe. As namely, mankind; the common ſort of unclean beaſts; houſes; and land. Of which only mankind had the price ſet: the reſt were to be taxed by the preeſt. The price or rate of the redemption of man, was according to his ſex, and yeers: and that after this maner. fLe. 27: 3-7.A man-child vowed, being betwixt a monethmonth and five yeers old, was priced at five ſhekels: from five, to twentie, at twentie ſhekels: from twentie yeers old to three ſcore, to fiftie: from three ſcore upward to fifteen. A woman-child of the firſt compas of age, to three ſhekels: of the ſecond, to ten: of the third, to thirtie; and of the fourth, to ten. gLev. 27: 8.Saving only that a proviſo is had for ſuch as were not able to pay after this rate, that the preeſt might at his diſcretion take it down to their abilitie. As for the hLev. 27: 11-25.other three, the preeſt had to ſet the rate according to his diſcretion. But in theſe things this was to be obſerved, that although any others might bie them at the price that the preeſt did ſet, iLev. 27: 13, 15, 19, 27.yet might not the owner himſelfe ſo redeem them, but by adding a fift part more. And this is the effect of the law of vowes, ſo much as appertaineth to this praeſent purpoſe. Wherby we may ſee, that although God would take at their hands a work of their own: yet, that it might not be any other, but ſuch as was ſubject to the direction that God appointed. So far is it from him, to accept any thing in good part, that is not his. And to the end that they might not fear to be driven to any lak, being ſo abſolutely put by al others, and ſo praeciſely kept only to the bek of God, it is farther to their comfort declared, firſt, that thoſe kDeut. 4: 6-8. 6: 23.ſtatutes and ordinances are of marvelous aequitie and wiſdom: then, that a ſufficient prophet ſhal be ſent unto them, both lExod. 23: 20-23.to guide them in the wildernes until they com to their promiſed reſt, and to mDeut. 18: 15-19.make known unto them the way of health: laſt of al, both what nLe. 26: 3-13 Deu. 28: 1-14.bleſſednes appertaineth to thoſe that obſerve them; and what oLev. 26: 14-41. Deut. 28: 15-68.miſerie hangeth over the graceleſſe heads of thoſe that care not for them. Then, beſides that kind of general prohibition of al other wais, he toucheth certain of thoſe by name, of which he would have them eſpecially to beware. Of which ſort, although the moſt of them may better be digeſted to other places as more proper to them: yet ſom of them are ſuch, as do not only challenge this place as meeteſt for them; but alſo may give ſufficient light, how careful it ſtood them in hand to be, to take heed of that countrie infection, and to follow the direction that God did give them. As namely, firſt that they ſhould in no wiſe bow down to the pExo. 23: 24. Deut. 12: 1-4.images of thoſe nations, nor qExo. 20: 23. Lev. 19: 3. Deu. 4: 15-19.have any of their own, of what maner or likenes ſoever, nor ſo much as rLev. 16: 1.a piller to looke upon. So likewiſe that they ſhould not ſLev. 17: 7.offer unto divels: tDeu. 18: 10. Lev. 18: 21. & 20: 2.nor make their ſons and their daughters go thorough the fire: nor offer of their ſeed unto Molok. Thirdly, uLev, 19: 29, 36, 31. & 20: 6 De. 18: 10, 11.that they ſhould not uſe any ſorcerie, witch-craft, ſouthſaieng, charming; or regard either times, or the flieng of fouls, or ſuch like. Fourthly, as touching the propertie of earthlie things, that no man ſhould account to have ſuch propertie in his poſſeſſions, but that it ſhould be lawful xDeu. 23: 24, 25.for any man paſſing by, to eat of his neighbors vines, or corn (ſo that he put up none to carrie away with him:) yLev. 25: 23-28.and that himſelfe might not for ever alien his lands from him and his, by the privilege of the Iubile, nor ſel at al but with clauſe of redemption; zLev. 25: 29-34.nor any way alien the Levites poſſeſſions.That in al their doings to him, ſinceritie is needful.
23 Concerning the maner of doing this dutie in ſuch ſort as is required, the firſt point of it was to walk before God in al ſinceritie and ſinglenes of mind, and in no thing to behave themſelves otherwiſe than became their holie calling. And there were two ſorts of praecepts that did appertain heerunto. Thoſe I account of the firſt ſort, Generally of al.that generally appertain unto al: and ſuch of the ſecond, as do ſpecially appertain unto ſom, by the vertu of ſom ſpecial profeſſion, that they are in. Concerning the former ſort, firſt of al it is plainly forbidden, to aLev. 19: 12.uſe the name of God in matters of untruth; or, any way to pollute his holie name: and required, that they bLeu. 20: 7, 8.ſanctifie themſelves, and be holie in al their doings. Then alſo, the ſame care that they ought to have of ſanctifieng the Lord, is commended unto them by divers figures. As namely, cDe. 23: 1-8.that a maimed perſon, or a baſtard of a common harlot, or an Ammonite, or a Moabite (for that they did not releeve the children of Iſrael as they paſſed by, towards their land of promiſe) might not enter into the congregation of the Lord; nor the Idumaean, nor the Aegyptian neither, til the third generation. So likewiſe among the people themſelves, and the whole multitude of the ſame one with another, divers caſes there were, wherin they had to acknowledge themſelves unclean, and to withdraw themſelves for a time, both from divers exerciſes of religion, and from the aſſemblie of the people: as dLe. 11, & 15 Num. 5: 1-4. & 19: 11-16. Deu. 23: 9-11.if themſelves had the leproſie or any iſſu; if the man had his ſeed parting from him; or if the woman were in hir flowers: if at any time they did eat of that which died, or was torn with wild beaſts; or of any ſuch creature as was forbidden, whether beaſt, bird, or fiſh: or if they did but only touch them, or a dead bodie, or any ſuch thing as was by law unclean. To the ſelfe ſame end it is, that if eDeut. 15: 21, 22.the beaſt that they ment to offer had any blemiſh, though it might be eaten at hom, yet might it not be brought unto the Lord, fLev. 22: 21, 23.nor ſtand for any that before was vowed unto the Lord: that at the death of their frinds they might not gDe. 14: 1…, Lev. 19: 27.moorn (as the heathen did) immoderately, but ſo take up themſelves betimes, that after they had yeelded a little to nature, they might forthwith declare themſelves, very wel to like of Gods doings: that if hDeut. 21: 10-13.an Iſraelite would marrie with an heathen woman taken in war, ſhe muſt firſt paſſe through certain ceremonies that ſhould witnes ſuch uncleannes in hir, as that otherwiſe an Iſraelite might not marrie with hir: that iDeut. 23: 12-14.when any man was diſpoſed to eaſe himſelfe, he ſhuld make a little pit, and after that he had done his eaſement therin, he would cover it again, that no bodie might take noiance therby: and kLev. 6: 28. & 11: 33. & 15: 12.that even their pots and ſuch other veſſels as they had in uſe, ſhould in divers caſes be unclean unto them; and then, either broken, if they were of ſtone, or renſed if they were of wood, or ſcowred if they were of mettal. So likewiſe in the law of vowes many things there are that do plainly declare, that although it be by nature a voluntarie act, and therfore may ſeem that needs it muſt be very welcom to God, yet is it not ſo eaſily excuſed, but altogither put by, unleſſe it bring ſinceritie with it beſides. For this cauſe firſt of al it is required, that lDeu. 23: 18.neither the filthie lucre that is gotten by fornication or ſuch like, nor ſo mean a thing as the price of a dog, be at time vowed unto the Lord. So likewiſe, mDeut. 23: 21-23.that when they had vowed ſuch things as might be performed, they ſhould not then delay the performing of them: although that otherwiſe it had been no fault in them at al, not to have vowed. As alſo on the other ſide it was forbidden nLev. 27: 10.to put a woorſe in the place of that which was vowed (which if they did, they had to give both: or oLev. 22: 18, 19.to bring a blemiſhed beaſt for a vow before made: or pLev. 27: 28, 29.to redeem or praeſerve any heerin, or that which was utterly abandoned frō any uſe unto the Lord, as afterward qIoſ. 6: 17, 18 More ſpecially of ſom.Iericho was after this maner by Ioſuah abandoned. Thoſe that do appertain more ſpecially to ſom, by reaſon of their ſpecial profeſſion, are eſpecially but of two ſorts: ſuch as appertained to the preeſts; and ſuch as appertained to the Nazarites. The preeſts were ſuch as God had choſen from among the reſt of the people neerer unto him, and to have much dealing with him on the peoples behalfe. VntoUnto them therfore he praeſcribeth certain rules of ſpecial ſanctification ſomwhat more ſtreightly than unto others. As namely, firſt generally to al, that they ſhould rLe. 10: 8-11not drink wine or any ſtrong drink, when it was their courſe to be about the office of their adminiſtration: to the end, that they might the better be able to judge betwixt the holie and unholie; between the clean and unclean; and better teach the children of Iſrael as they ought. And that ſLev. 21: 16-24.none of them, of the ſeed of Aaron, having a blemiſh in any part of their bodie, might execute the preeſts office; and yet might live with them, and take their part of the holie offerings as much as others. Two other laws there were appointed to the preeſts, but not unto everie of them alike: the one of marrieng, the other of moorning, and other duties to frinds departed. Concerning marrieng, the law that was given, was to reſtrain the abuſe of unſeemly marrieng of themſelves. The tLev. 21: 13-15.high preeſt mght not marrie any that had plaid the harlot, or been divorced, or was a widow: but only, a maid. The uLev. 21: 7, 8.inferior preeſts might marrie widows: but not ſuch as had been polluted or defamed; or before divorced from any other. Concerning moorning, and ſuch other funeral duties, the high preeſt might xLev. 21: 10-12.not moorn for any, or do ſuch things at funerals as others commonly were woont, and might. The inferior preeſts had ſom more libertie, but yLev. 21: 1-6.yet reſtrained to certain perſons that were neer unto them; as father, mother, ſon, daughter, brother, and unmarried ſiſter: otherwiſe they might not have ought to do with the funerals of any; no not of the magiſtrate. As alſo, not only Aaron the high preeſt, zLev. 10: 6, 7.but Eleazar, and Ithamar likewiſe being under preeſts, though heer they have libertie to moorn for their brethren, yet there they were forbid to moorn for thoſe two of their brethren, that were then ſuddēly deſtroied with fire for their ſin: belike, bicauſe they were taken away in Gods diſpleaſure, and they could not wel moorn for them, but that they muſt ſeem ſomwhat to repine againſt the ſeveritie of Gods judgements. The Nazarites were ſuch as tooke upon them a ſpecial vow of holines, not cō ſtrained, but (as it were) of their own accord. Seeing therof that needs they would be Nazarites, that is, ſeparate from the common ſort, and drawing neerer (for the time) unto the Lord, he gave unto them alſo certain outward obſervations of ſpecial holines: that ſo in that voluntarie ſeparation of theirs, they might not ſo eaſily take in vain the name of God; but do indeed as they did praetend, and tooke upon them to obſerve. And the law that was given to the aNu. 6: 1-21.Nazarite, was no more but to teach how, or in what maner to bVerſ. 1-5.conſecrate himſelfe; how in the time of his ſeparation he might cVerſ. 6-9.be defiled; how that pollution was to be dVerſ. 9-12.clenſed again; and how he had to eVerſ. 13-21.finiſh his vow of ſeparation. But the ſoldier alſo hath a ſpecial charge, fDe. 23: 9-11.if he know himſelfe to be unclean, to avoid himſelfe out of the camp for the time.
24 The other point of this their dutie, And that they must be zealous withal.that was to be directed to the perſon of God, is, that they ſhould be zealous towards God, or earneſtly bent to the way of godlines and religion: ſo to cal them from the common corruption of the world, in being ſo careleſſe of religion, or ſo faint in the worſhip of God, or any good work; and yet marvelous earneſtly bent on the vain, and corruptible things of this praeſent world. The things that do appertain heerunto are three. Firſt, the requiring of the ſeventh dais reſt: then the commending of the ſcriptures unto them: laſt of al the allowing of vowes. Concerning the ſeventh dais reſt, it was ordeined, First in the ſabbaoth.that aEx. 20: 8-11. & 23: 12.31: 13-17. & 34: 21.35: 1-3. Lev. 19: 3, 30.26: 2. Deu. 5: 12-15.everie ſeventh day ſhould be a ſabbaoth, that is, a day of reſt: the meaning wherof was, that the people themſelves withal their families & their cattel alſo; and that al ſuch ſtrangers as dwelt among them with their families and cattel, ſhould that day ceaſe from al maner of their uſual labors, and keep it an holie reſt unto the Lord. To the end they might the better obſerve it, he doth both give them to underſtand, that as he doth therby bLev. 19: 2, 3.require holines of them, ſo doth he himſelfe cExo. 20: 11. & 31: 13.ſanctifie thoſe that truly obſerve it, and ſo performeth in them his own requeſt: and, although he do ſo praeciſely require it, that he alloweth not ſo much as the dExo. 35: 3.kindeling of a fire on that day, no not eExo. 34: 21.in ſeed time, nor in harveſt; yet maketh he the fExo. 31: 14, 15. & 35: 2.breach therof to be death. As alſo he ſheweth them another commoditie that hangeth theron, which himſelfe to their own uſe requireth, that is, that he wil have that a reſt-day gExo. 20: 10. 23: 12.that themſelves, their ſervants, and cattel may reſt theron from their woonted labors: which muſt needs make them a great deal more freſh to continu their labor. Then in the ſtudie of the ſcriptures.The ſcriptures were commended unto them that they ſhould have a ſpecial regard of them, and be very ſtudious both to know, & to do the law of the Lord. To this they were lead three maner of wais. The firſt was, that they ſhould have the words of the law written, and that verie plainly, kDeut. 27: 2, 3, 4, 8.firſt upon certain great ſtones, ſet up, and plaſtered for the ſame purpoſe at the entrance of the land, ſo ſoone as they ſhal com thither: then lDeu. 6: 5-9.in their own houſes upon the gates and poſts therof: yea, and to have the ſame mDeut. 11: 18-21.bound to their hands, and as a frontlet between their eies to put them in better remembrance therof. The next was, that they were commanded to have nNum. 15: 37-41. Deu. 22: 12.fringes, and ribbands of blew ſilk upon their garments, to put them in remembrance of the law of the Lord, to do after it, and not to follow their own inventions, little regarding the law of the Lord. The laſt was, that they were willed both for their own better inſtruction, and for the ſpreading forth of religion continually to oDeut. 6: 7. & 11: 19.teach the law to their children, and to talk therof in their own houſes, or as they walked by the way, when they laid them down to ſleep, and when they roſe up again to their work. By al which things we may perceive that he would have them verie ſtudious and careful how to be godly. In which reſpect he doth alſo warn thē pDeut. 6: 10-12. & 8: 10-15.then ſpecially to take heed to themſelves that they do not forget the Lord, when they ſhal wax wealthie, and have abundance of al good things: for bicauſe that worldly felicitie, ingendring in man a love of the ſame, doth very much abate the zeal that erſt before we had unto godlines, and maketh us worldly, inſomuch that after that once we com unto wealth, then do we for the moſt part qMat. 6: 24. Luc. 16: 13 1. Tim. 6: 9, 10either utterly diſpiſe the way of godlines, and wholy give over our ſelves to the world: or els do we lean ſo much to the latter, that we do verie much diſpiſe the former. Lastly in vowes, or voluntarie worſhip.The allowance of vowes that before I ſpake of is this. Seeing that it pleaſed God to allow of vows, as it may ſufficiently appeer by that which is ſaid of them alreadie; and wheras a vow is nothing els in effect, but a voluntarie work of thanks-giving to God for his goodnes towards us, by proceeding out of a more fervent zeal, than is for the moſt part to be found, either in the common multitude, or otherwiſe in himſelfe that voweth: heerby it appeereth, that GOD doth not only allow of a ſingular zeal; but ſeeing that himſelfe doth vouchſafe to praepare the way wherin it may orderly proceed, and wherby it may be able to com unto him, and to his gratious acceptance, he doth himſelfe alſo invite us therunto, or rather ſeeketh to breed in us a ſpecial and a ſingular care to do our ſervice unto the Lord: the thing that now we have in hand.
25 Concerning their life one towards another, Of their dutie to ſuperiors.that which firſt we have to fal in hand withal, which is, that everie one honor their parents, and ſo conſequently reverence ech other in his degree, ſo far as he is any father or mother unto him, is in the law very breefly ſet down: belike bicauſe it is ſo imprinted in the harts of al generally, that the contrarie vice is odious withal; and ſharply reſtreined of the higher ſort. But although the law in this point be verie breefe, yet is it effectual. For firſt of al, as touching aExo. 20: 12. Deut. 5: 16. Lev, 19: 3.their natural parents they were required to give them du honor; and forbidden bDeu. 22: 30to marrie their fathers wife. As touching cExo. 22: 28.ſuperiors, not to rail or ſpeak evil of them: as touching the dLev. 19: 32.aged, to reverence them. And to the end that they may better perceive how much they ought to aeſteem of al men, eſpecially of thoſe that were to good uſe unto them, they are commanded both in ſuch ſort to do eDeu. 23: 12-14.their eaſement, that it be no noiance to any, and ſo to aeſteem of their fDeut. 25: 4.laboring ox, as that while he treadeth out their corn, they mooſel him not. As indeed if we conſider that al ſuch creatures are made to our uſe, and that by them we reap a notable commoditie one way or other, as Salomon gPro. 12: 10.ſaith, that a juſt man regardeth the life of his beaſt, when as even the mercies of the wicked are cruel: ſo whoſoever entereth into this conſideration, if therwithal he be of a thankful nature, he more aeſteemeth of the meaneſt creatures of al that are to any uſe unto us, than the common ſort of worldly people do ſoundly aeſteem of their own natural parents.
26 The next is, What care they ſhould have of their neighbors life or good estate generally.that they were bound to have a care to praeſerve and uphold their neighbor in his good eſtate: and firſt as touching his life, and whatſoever doth appertain therunto. VntoUnto this do belong not only the aEx. 20: 13. Deu. 5: 17.commandement it ſelfe that doth forbid murther generally: but alſo manie other things that concern other matters of that nature. Al which may be digeſted into two ſorts. Wherof the former is of thoſe that directly and in plain ſpeech do treat therof: the other of thoſe that by outward ceremonies do mean the ſelfeſame thing. Thoſe that do it directly or in plain terms do firſt of al forbid al maner of violence and hard dealing towards al. As namely, to ſeek the blood of any; or to bLev. 19: 16, 17, 18.bear any malice or hatred in hart: to take cExo. 22: 25. Le. 25: 35-37 Deu. 23: 19.uſurie of their brethren; to dExo. 22: 26, 27. Deu. 24: 6, 12, 13, 17.take or keep ſuch a pledge as might not wel be forborn; or to eDeu. 24: 10, 11.take it inordinately. Concerning certain ſpecial perſons they had charge given, not to deal hardly with fEx. 22: 21-24 Lev. 19: 33, 14 Deut. 24: 14.ſtrangers, widowes, fatherles, or their poore neighbors that com to borrow: as alſo gLev. 19: 14.not to curſe the deafe; nor to put hDeu. 27: 18.a ſtumbling blok before the blind; nor iLev. 25: 39-46. Ex…d. 21: 2. & Deu. 15: 12.to have any bondmen of their own nation decaied by povertie; nor to kDeut. 23: 15, 16.betray the bondmen of the heathen to their maſters again, nor to vex him, but quietly to ſuffer ſuch to live among them. So likewiſe they were willed to have ſo ſpecial a care of their neighbor, that they ſhould lDeut. 22: 8.batlement their houſe; mEx. 21: 33.ſhut up again the pit that they opened; nDev. 22: 4.help up their neighbors ox or aſſe that falleth by the way; oLev. 25: 47-55.redeem their brethren that were bonds to the heathen; and themſelves deal pEx. 21: 2-11. De. 15: 12-18. Lev. 25: 53.kindly with thoſe that ſerve them. Thoſe that do teach them the ſame in effect by outward ſhadows, are ſuch as wil them to eat no qLev. 17: 10-14. 19: 26.blood; rEx. 23: 19. & 34: 26.nor to ſeeth a kid in the milk of his dam, nor ſLev. 22: 28.to kil the dam and hir yoong both on a day; nor tDeu. 22: 6, 7.to take the dam with hir yoong.
27 The next thing that they had to praeſerve of their neighbors, How careful they ſhould be of their neighbors wedlok.was his wedlok or marriage: which they had to keep undefiled, by the vertu of that commandement, aExo. 20: 14. Deut. 5: 18. Lev. 18: 20.which forbiddeth them to commit adulterie. And to the end they might do it the better, he doth in ſom caſes allow them bDeu. 24: 1.divorce, or to put away their wives upon miſliking: and doth cDeu. 24: 5.exempt them from wars, and ſuch other affairs as might take them away from their wives, for the firſt yeer of their marriage. And that they might better know how to keep this commandement, and to perform their dutie on that behalfe, he further giveth them to underſtand, that not only dDeu. 23: 17.whoordom is forbidden unto them: but likewiſe al carnal eLev. 18: 23. & 20: 15.copulation with beaſts; or fLev. 18: 22.man, with man: or man with a woman gLev. 18: 19. & 20: 18.in hir flowers: hDeu. 22: 5.the man alſo to go in womans apparel, or the woman in mans apparel, bicauſe that it would make an eaſier way unto ſin, and therwithal be a cloke for the ſame: and that they do not ſuffer their unbrideled and wanton affections to wander, iLev. 18.either to ſuch degrees as were over-neer, and ſo forbidden; kDeu. 20: 1-4or to hir, whom he hath divorced, after that once ſhe is married to another; or, in caſe when his neer kinſman is dead withoutiſſu, to marrie where he liſt, but lDe. 25: 5-10.only with hir that is left, ſo to raiſe up ſeed to his brother, or els ſay nay, and take reproch.
28 As touching his ſubſtance, How careful they ſhould be of their neighbors ſubstance.they were commanded to have of it alſo a ſpecial care. And firſt they were forbidden aLev. 19: 11, 13.to do him any wrong, to ſteal from him, or to deal falſly with him: as for example, to remoove bDeu. 19: 14.his land marks, or to uſe deceit cLev. 19: 35-37. De. 25: 13-16.in weight or meaſure. And two caſes there are more ſpecially touched, the withholding of work folks hire, and ſervants wages: and tithes from the Levites: the dLev. 19: 13. De. 24: 14, 15.wages or hire of thoſe that wrought for them, might not be unpaid the ſame day that they earned it. And if any man eLev. 27: 30, 32, 33.paid not tith of al, as it came to hand, but put by a better to pay a woorſe, he was then bound for to give both. If fLev. 6: 1-7. Num. 5: 5-8.at any time a man had done a wrong, either by robberie, or by violence; or by with-holding or denieng the thing that was committed to him of truſt; or by denieng and keeping any thing that another hath loſt, and he hath found, then the partie that had done this injurie had to reſtore the domage with his principal, and to put a fift part more therunto: beſides a ſacrifice to the Lord. If the partie were dead to whom it ſhould be reſtored, and had no executor nor heir to whom the right therof were du: yet muſt they not injoy it themſelves, nor beſtow it as they thought good; but bring it to the Lord, & deliver it unto the preeſts. Beſides that, they might do wrong unto none, but themſelves make it up again. If there were a fault, they were alſo charged gLev. 25: 35-38. Deu. 15: 1-10.to help up the poore that ſtood in need; to lend them according to their neceſſitie; and the ſeventh yeer to pardon them their debt, if they were not able to pay: and not to denie them when they came for help, though the ſeventh yeer were at hand. So likewiſe hEx. 22: 4, 5. Deu. 22: 1-3.they were willed to bring hom to the owners ſuch things as were loſt, & ſuch cattel as they found ſtraieng: or, if they knew not the owners, to keep them ſafe til they heard who owed them: as alſo, in iLev. 19: 9, 10 & 23: 22. De. 24: 19-22.gathering the fruits of the earth, not to gather over neer, that the poor might get ſom releefe to themſelves, after that the others have done.
29 Concerning the good name of their neighbor, Not to hurt his name.which alſo was their charge, they aExo. 20: 16. 23: 1. & Deu. 5: 20.were not only forbidden falſe witnes: but, to make the matter more ſure bLev. 19: 11, 16.they were alſo forbidden al maner of lieng, and to be a carrier of tales.
30 The laſt of thoſe duties that they did ow to their neighbor, How they ſhould content themſelves with their own estate.was aExo. 20: 17. Deut. 5: 21.that they ſhould not covet. Which doth cal them to ſuch a moderation concerning the things of this world, as that they ought fully to content themſelves with the portion that God had given them, that ſo they might never go about to praevent any other in theirs. And to the end that they might the better learn this moderation, & learn to keep in their inordinate affections, certain diſciplines were given unto them, that might verie wel teach the ſame. As namely, that bLev. 11: 1-4. Deu. 14: 3-21.certain beaſts, birds, and fiſhes (which otherwiſe were good, and delicate meats, for many of them, and verie commonly eaten of others) were forbid them: the cLev. 3: 17.7: 22-27.17: 13.blood, and fat of thoſe that were allowed: and dExo. 22: 30. Lev. 17: 15, 16ſo many beſides, as died alone, or were torn with wild beaſts. So likewiſe that eLev. 25: 1-7 Deu. 15: 1, 2, 9everie ſeventh yeer they ſhould forgive debts, and yet take no increaſe of the earth; and everie fLev. 25: 10, 18, 31, 32, 41, 54.fiftith ſuffer their bondmen to be free, and lands to return from many of them, to their ancient poſſeſſors again: that gLev. 19: 23-25.for the four of the firſt yeers, they might not eat any fruit of their trees: and that they might not hLev. 19: 19. Deu. 22: 9-11.mingle togither divers kinds, in cattel, ſeed, or apparel.
31 The direction that they had as touching the publik exerciſe of their religion is now to be ſeen. Of their publik exerciſe in religion: and first of their ſa…raments.VntoUnto which moſt properly appertain three principal things: their ſacraments; & ſacrifices. Their ſacraments (that were of this kind) were only two: Circumciſion, and the Paſcal lamb. Both which, although they were ordained ſomwhat aGen. 17: 1-14. Exo. 12: 1-20.before the law was given in mount Sinai; yet were they bLev. 12: 3. Ioſ. 7: 22. Lev. 23: 5. Num. 9: 2. Circumciſionconfirmed by the ſame, and under it in common uſe, and great force. Circumciſion was ordained to Abraham at the firſt, cGen. 17: 7, 10, 24.what time he ſojourned in the land of Canaan, himſelfe being 99. yeers old: which was 406. yeers before the giving of the law in Sinai. The matter of the ſacrament was the dGen. 17: 11, 12.cutting away of the foreskin of the privie members of al the male children in the land: and eLev. 12: 3.when the child was eight dais old, then was this ſacrament to be miniſtred unto him. The fGen. 17: 7.meaning of the ſacrament was, that God made with Abraham and with his ſeed, an everlaſting covenant of ſpecial favor: that him and his ſeed God tooke to himſelfe, to be his own peculiar people: and for that cauſe it ſeemeth to have a ſpecial conſideration, that the ſeal of the covenant was printed on that part of the bodie: that therin they might more plainly behold, both that there was a gDeu. 30: 6.mortification of the fleſh wrought by the ſpirit of God, in al that were under the covenant in ſpirit and truth; and that their hGe. 17: 7, 8. Deut. 30: 6.children appertained to the covenant, as wel as themſelves. And it is to be noted, that they were taken to be his people before; and this pledge, or the ſeal of the covenant afterward given. As for the day, the reaſon ſeemeth to be this, that both children ſhould be of ſom ſtrength to bear it; & that they ſhould not long delay to miniſter that comfortable ſacrament unto them. Laſt of al iGen. 17: 12-14.it was ordeined, that al ſhould take that ſacrament on them: and that ſuch as would not, ſhould be cut off from among the people. The Paſcal lamb, The paſcal lamb.their other ſacrament, was inſtituted or ordeined to the whole people kEx. 12: 3, 51.a little before their deliverance out of Aegypt. The matter of the ſacrament was this. The lEx. 12: 1-11.tenth day of their firſt monethmonth (named Niſan) they ſhould take from among their ſheep or goates, a yoong ſheep or a goat of a yeer old, of the male kind, and the ſame without blemiſh: him ſhould they keep until the fourteenth day of the monethmonth, and then kil him at even. mVer. 7: 22.Then they ſhould take the blood of him in a baſen, & with a bunch of hyſop ſprinkle of the ſame on the upper poſts of their doores, and on both the ſide poſts. They ſhould nVer. 8, 9, 46.roſt the carcaſe whole, and not break a bone of it: they ſhould oVerſ. 8.eat it with unleavened bread; with ſower herbs; and like pVerſ. 11.paſſengers readie to go their journie, with their loins girt, their ſhooes on their feet, their ſtaves in their hands, and make a quik diſpatch therof: qVerſ. 43, 44, 45, 48. Verſ. 4, 46. Verſ. 10.none but Iſraelites, or ſuch ſtrangers as were circumciſed ſhould eat therof; they ſhould be ſo manie, as might conveniently eat it; and whatſoever remained therof to the next morning, that ſhould they burn, or conſume with fire. This ſacrament was ordeined to be received rExo. 12: 14.everie yeer once, at the time by the law appointed; & had ſVerſ. 14-20.one of the three principal feaſts therunto annexed. By the reaſon tNum. 9: 6-9.of uncleanes, or being in journey, it might be deferred to the ſame day of the next monethmonth. But uNum. 9: 13.otherwiſe might not be deferred of thoſe that were clean, and were at hom. Howbeit, the unclean might not eat therof. The meaning of this ſacrament was, both to aſſure the people that then lived, of two notable benefits that immediately after the inſtitution of it were to inſu: and to xExo. 12: 14, 24-27, 42.keep up thoſe benefits in freſh remembrance, both to themſelves and to al their children, that ſhould afterward follow. The benefits, of which they were heerby aſſured at the firſt inſtitution heerof, and which afterward were kept in memorie by the ſame, were, yExod. 12: 13, 23, 29.that the Lord ſpared them at the ſprinkling of the blood of that lamb, when as he deſtroied the firſt born of al the land beſides; and zExod. 12: 17, 41, 42.immediately after delivered them out of the hands of Pharao, and from their long and miſerable bondage. Nevertheles, bicauſe theſe benefits could not be grounded but in their promiſed ſavior, therfore did this ſacrament to ſo many as had that conſideration nouriſh (beſides) a comfortable, and a faithful expectation of Chriſt, and of the force of his death and paſſion: as afterward he was more plainly known, to be both our a1. Cor. 5: 7.paſover, and the bIohn. 1: 36.lamb that taketh away the ſins of the world.
32 The ſacrifices that I ſpeak of are verie divers, and therfore harder to be conceived. Of their maner of ſacrificing: and first of the place.Neither is the diverſnes of them the only cauſe that they are ſomwhat hard to be conceived: but alſo, bicauſe they cannot wel be underſtood without the knowledge of certain other things firſt had; and of their ſolemn feaſts withal. Thoſe other things are eſpecially three: what was the place were they might ſacrifice unto the Lord; what the perſons were that ought to do it; and what were thoſe creatures out of which they had to chooſe their ſacrifice. So it ſhal be needful, to ſay ſomwhat of theſe things firſt: and after to come to the ſacrifices themſelves. And concerning the place it is firſt to be conſidered that a reſtraint was made: then, what the place was wherunto they were reſtrained. The reſtraint that was made, was that they ſhould offer their ſacrifice no where els, but only before the Lord. And that was, for the time of their pilgrimage, and until another place was choſen, only where the ſanctuarie was: afterward in Ieruſalem, at the temple there. Concerning the former of theſe, aLev. 17: 3-5, 8, 9.it was death to offer any where els when they were in the wildernes, either in the hoſt, or without, but only before the ſanctuarie or tabernacle. As touching the other, they were warned beforehand bDe. 12: 4-14that when they came to their land they ſhuld not offer their ſacrifices where they thought good, but only in that place, which the Lord ſhuld chooſe or name unto them. Nevertheles, bicauſe we are now to inquire, but only of that maner of government that in the wildernes was praeſcribed unto them; and bicauſe the maner and uſe of the former doth ſufficiently ſhew the uſe and maner of the latter: therfore it ſhal be ſufficient for us, for this compaſſe that now we have taken, to caſt our eies on the ſanctuarie only, as it was at the firſt ordeined unto them. But bicauſe that it was mooveable, therfore it is expedient to conſider, both what the thing it ſelfe was, and what was the maner of remooving the ſame. Of the tabernacle.The place it ſelfe conſiſted of two principal parts: the tabernacle, and court wherin it ſtood. The tabernacle it ſelfe was as it were a church or chappel, ordained for divine ſervice; but of ſet purpoſe ſo made, as that it might be taken down, carried with them, and ſet up again, ſo oft as they would: as it was expedient and needful for them, who at that time that it was ordained, were in a long and cumberſom journie towards the land of Canaan. It was therfore cExod. 26: 15-30.made of divers parcels, redily framed to be joined togither, ſo to ſtand by it ſelfe upright. In ſteed of a roofe dEx. 26: 1-14. Exo. 25: 37.it had coverings caſt over the top of it: and lights within, in ſteed of windows. Which frame being ſo ſet togither, was of that quantitie, that (if their cubit were al one with ours) then eExod. 26: 16-…5.was it in length fifteen yards; in breadth ſix; in height five; and the maner of it was to be reared up towards the weſt. Thus have we a general view therof. But to the end that we may more perfectly ſee it, let us now more ſpecially conſider, wherof it was made; how it was parted; and wherwithal ech part was furniſhed. Concerning the ſtuffe, the text declareth that the ſides therof were made of fExo. 26: 15.boords: which notwithſtanding were ſuch, as we more properly cal planks. As indeed the uſe wherunto they were ordained doth neceſſarily import that they muſt needs be of good thiknes. And gAnt. Iud. li. 3. cap. 5.Ioſephus writeth that they were a handful thik. They were of a kind of wood which they called Setim, ſomwhat like to white thorn, and ſo durable that it is ſaid of ſom, never to rot. They were hExo. 26: 16, 18, 20, 22-25.in length, five yards; in breadth, one cubit and an halfe; in number, for ech ſide twentie, and for the weſt end eight: which truly anſwer the aforeſaid meaſure of the tabernacle. iVerſ. 17.Everie of theſe boords had at the neather end a couple of tenons: for the which there were provided as many kVerſ. 19.ſockets with mortaſes in them, wherinto the boords were to be let, when the tabernacle was to be reared. And lVerſ. 26-30.to compact the whole frame better togither, there were ordained certain bars of the ſame kind of wood for every ſide five: of which one ſhuld paſſe through the midſt of the boords throughout the whole ſide of the tabernacle, and the other four ſhould by certain rings be coupled to the boords, and ſo join them faſt togither. mExo. 26: 29.Al theſe boords, with their bars and rings were overlaid with beaten gold: and nVerſ. 19.their ſockets were of ſilver. The coverings or hangings that were caſt aloft on the tabernacle, were divers: thoſe that were in-moſt, very fair, and coſtly; thoſe that were out-moſt, of courſer work, and ſuch as were meeteſt to bear off the weather. The oExo. 26: 1-6in-moſt of al was fine twined linen, blew ſilk, and purple, and ſcarlet, and imbrodered fair. pVer. 7-13.The next unto it of goats hair: qVerſ. 14.the third of rams skins colored red: the fourth, and out-moſt of al of badgers skins; with the hair on (as it ſeemeth) for that ſo it might better keep off the weather. Which hangings rVerſ. 2, 3, 8, 9, 12, 13.were of that largenes that they did cover the whole frame round about halfe way to the ground, but only at that end which was left open for the way to com in. At which ſVerſ. 36, 37.there was hung a rich hanging of needle work, made of fine twined linen, of blew ſilk, of purple, & ſcarlet. Which was hung on five pillers, for that purpoſe provided, whoſe heads or tops were of gold, their ſockets of braſſe, and the reſt of Setim wood, overlaid with beaten gold. So have we the outward face or ſhew of the tabernacle. Within, it was divided into two parts: the diviſion being made tVerſ. 31, 32, 33.by a rich hanging of the ſame work that the in-moſt covering of the tabernacle was of, which was hung on four pillers like to the others, ſaving that their ſockets were of ſilver. Wheras therfore before it was one, now, by this partition, it is becom two: wherof uVerſ. 33.the out-moſt & eaſt part, was termed the holie place, or the tabernacle of the congregation: the in-moſt or weſt part, the moſt holie place. In the out-moſt of theſe two xVer. 35, & 30: 6.there were three principal things: a table, a frame for lights, and an aultar; in the in-moſt, yVerſ. 33, 34.but one, which was the ark of teſtimonie. The table was zExo. 25: 23-25.of Setim wood, but overlaid with beaten gold, and the work therof was fair. The frame that was ordained for lights, was aVerſ. 31-37.as it were a great ſtanding candleſtik of beaten gold, branching foorth in ſuch ſort on ech ſide, that it yeelded in al ſeven branches, on the tops of which were ſeven lamps. The bEx. 30: 1, 3.altar that I ſpeak of, was of timberwork within, as the table was: but overlaid with beaten gold. The uſe cExo. 25: 30.of the table was that theron ſhould be bread continually, which was called the ſhew-bread dVerſ. 37.of the ſtanding candleſtik, to give light: and eEx. 30: 7-10.of the aultar that incenſe or ſweet perfume ſhal everie day be burned, and once a yeer the reconciliation made theron. Of which afterward ſomwhat more largely. Theſe were fExo. 26: 35. & 30: 6. Num. 8: 2.placed, the table on the north ſide of the tabernacle; the ſtanding candleſtik on the ſouth; and the altar in the midſt toward the hanging that parted both theſe places. In the in-moſt place which was called the moſt-holie, there was nothing els gExo. 25: 10, 11, & 26: 33.but an ark or cheſt, of timberwork, but overlaid within, and without, with beaten gold. The lid wherof being of the ſame ſtuffe, had hExo. 25: 17-19.at ech end a cherub, with their faces, & wings ſtretched foorth one towards another: and the place where their wings met (about the midſt of the cheſt lid) was a place of ſpecial account. This cheſt was called iExo. 25: 16, 21.the ark of teſtimonie, for that it had the tables of teſtimonie, or ten commandements therin: and the middle place of the lid between the wings of the cherubins, was called the kVerſ. 17, 22.merciemercy-ſeat. And it is to be noted lExod. 25: 12-15, 26-28, & 30: 4, 5.that both this ark, and altar, and table in the other; had rings and bars of the ſame ſtuffe that themſelves were of, for the more convenient carriage of them. We read alſo of certain other implements, that did appertain to certain of theſe: as of mExo. 25: 29.certain diſhes, goblets, or bouls, and incenſe cups; that did appertain unto the table, that ſo the ſhew-bread might more decently be ſet theron, and incenſe on the top of the ſame: & nVerſ. 38.ſnuffers, & ſnuffing diſhes that did belong to the ſtanding candleſtik: al which were of pure gold.
33 Concerning the court, we have in like maner to conſider, Of the court of the tabernacle.not only the court it ſelfe: but divers other things likewiſe that were placed therin. The court that I ſpeak of, was a plot of ground taken into the uſe of the tabernacle: wherin the tabernacle it ſelfe was placed, and divers other things done, that did appertain to the worſhip and ſervice of God. The aEx. 27: 9-18.form of it was ſquare: the quantitie of it fiftie yards in length, and five and twentie in bredth: bVerſ. 9.compaſſed about with hangings of fine twined linen cVer. 18, & 38: 18.two yards and an halfe high, hoong upon pillers for the ſame purpoſe provided. Which dVerſ. 10, 11.pillers were on either ſide twentie, and at ech end ten: al eVerſ. 17.having their ſockets of braſſe; and their heads or tops of ſilver. But fVerſ. 14, 15.at the eaſt end (where was the comming in) the linen hangings did reach from ech corner towards the midſt of that end, but fifteen cubits only, and ſo fifteen yards in al: and left the other ten yards in the mids, gVerſ. 16.to be hoong with a richer hanging, which was of blew ſilk, and purple, and ſcarlet, and fine twined linen, wrought with needle. To the hangings alſo, and curtains of the ſanctuarie did hExo. 27: 19. & 38: 20. Num. 3: 37. & 4: 20.appertain a convenient number of cords, & braſen pins to rear up theſe things, and to faſten them unto the ground. In which court, the tabernacle or ſanctuarie was reared towards the upper end therof, that ſo the other part of the court might yeeld more convenient roome for ſuch ſervice as was there to be done. The other things that were placed therin and belong to this diſcourſe, were eſpecially two: the braſen altar, and the great laver. The iExo. 27: 1, 2.braſen altar, which was for burnt ſacrifices, and ſuch like, was of timberwork within, but overlaid with braſſe round about: and kVerſ. 4, 5.had within, in the hollow therof, a grate of braſſe, wheron the ſacrifice ſhould lie with the fire, and wood therunto belonging. And this altar lVerſ. 1.was in length five cubits, in bredth as much, and in height three: and had mVerſ. 2.horns at the corners therof, of the ſame ſtuffe, that it ſelfe was of, wherby they might more conveniently bind their ſacrifices unto the altar. VntoUnto which altar nVerſ. 3.belonged certain other implements, as namely, aſh-pans, beeſoms, baſons, fleſh-hooks, fire-pans, and ſuch like: al which were of braſſe, ſutable unto the altar it ſelfe. This altar was to be placed in the neather part of the court, as it were about the midſt of the whole, before the doore of the tabernacle, and a reaſonable diſtance from it. The oExod. 30: 17-21.laver was a mightie great veſſel of braſſe, wherat the preeſts ſhould waſh, when they went into the ſanctuarie, and when they came foorth again to offer any ſacrifice: and therfore was it placed in convenient room meet for that purpoſe; even pExo. 30: 18.between the ſanctuarie, and the great braſen altar.
34 But this tabernacle (as I ſaid) togither with the court & al the furniture therunto belonging, How they had to pitch about the tabernacle: and in what ſort they had to remoove.was to be caried from place to place: and to be placed among the people, not at aventure, but after a ſet praeſcribed order. Heer therfore we have more ſpecially to conſider, both how they camped about the tabernacle, and how they removed. Of thoſe that camped about the tabernacle, there were two ſorts: ſom that had ſom ſpecial charge about it; & the reſidu of the people. Thoſe that had ſom ſpecial charge were eſpecially, Moſes, & Aaron: then alſo al the Levites beſides. Moſes & Aaron camped aNum. 3: 38.at the eaſt end of the tabernacle, before the entrance therunto; the Levites about, by the other ſides: the Koathites on the bNum. 3: 29.ſouth ſide, whoſe number then cNum. 4: 36.was 2750; the Gerſonites on the dNum. 3: 23.weſt end, whoſe number eNum. 4: 40.was 2630; and the Merarites on the fNum. 3: 35.north ſide, whoſe number gNum. 4: 44.was 3200. The reſidu of the people camped a convenient ſpace without theſe: but round about the tabernacle alſo. At the hNum. 2: 3-9eaſt end camped the tribe of Iudah with two other tribes, Iſachar, and Zabulon aſſociate unto him; but it ſelfe bearing the ſtandard: who were in al 186400. On the iNu. 2: 10-16ſouth ſide Ruben bearing the ſtandard, with Simeon, & Gad aſſociate unto him: who were in al, 151450. at the kNu. 2: 18-24weſt end, Ephraim bearing the ſtandard, Manaſſes and Benjamin being under the ſame: whoſe number was 108100. On the lNu. 2: 25-31north ſide the tribe of Dan, with Aſſer, & Nephthalie his accomplices: whoſe hoſt was 157600. When they were to remoove, the mNum. 9: 17-23.cloud aſcending frō the tabernacle, & going forward, did both give them warning of remooving, and it ſelfe led them the way. Then the preeſts were to com & lap up the ark, & the other holie things: & themſelves, with the ark on their ſholders, firſt of al to follow after. At which time nNum. 10: 35Moſes was woont to ſay; Ariſe, O Lord, & let thine enimies be ſcattered, & let them that hate thee flie before thee. Concerning the people, oNu. 10: 5, 6.at the ſound of the trumpet they were to ſet forward in thoſe four main armies, everie one under their ſtandard: pNum. 2: 2, 17.10: 5, 6.firſt Iudah; then Ruben; thirdly Ephraim; & laſt of al Dan, which alſo was called qNum. 10: 25the gathering hoſt, bicauſe it ſhut up al, and tooke al with it, that dragged or fainted by the way. Concerning the Levites it is not ſo plainly ſet down how they ſhould march on: but by the nature of their charge, and by a journie that afterward they tooke, it appeereth, that the rNum. 10: 17Gerſonites and Merarites went betwixt the firſt two armies, the one carrieng the timber-work of the tabernacle, the other the curtains & hangings: and ſo made al readie againſt the others came. Then that ſNum. 2: 17. 10: 21.the Koathites followed in the midſt, betwixt the ſecond and the third armie, with the ſanctuarie, and the holie things. The third ſpace between the battels, that is, the ſpace betwixt the third and the fourth main armies ſeemeth to be left for thoſe that were ſik, feeble, and wearie, bicauſe that ſo the hoſt of Dan (that tNum. 10: 25.came laſt and ſhut up al) might beſt ſee unto them. And thus going on in roial maner, they were uNum. 9: 18.not to reſt, til the cloud, that comfortable teſtimonie of Gods praeſence, did ſtay. But where it ſtaied, there did the preeſt ſet down the ark: and then was Moſes woont to xNum. 10: 36ſay; Return, O Lord, to the many thouſands of Iſrael; ſo (as it were) welcoming hom the Lord again. The Levites alſo and preeſts, yNum. 10: 21ſet al ſuch things as belonged to them in their place again: and the zNum. 2: 34.reſt of the people pitched round about in their order as before is deſcribed. So it appeereth that the Lord would both dwel in the midſt of his people; and whenſoever they had to travel, then wold himſelfe lead thē the way. But bicauſe this maner of remooving & camping was but for a time, only ſo long as they were in the wildernes, therfore for this matter this ſhort diſcourſe may wel inough ſuffice.
35 The perſons to whom the ſacrificing of theſe things belonged, were two: Of the miniſterie of the tribe of Levie about the tabernacle.the people that did bring their ſacrifice; & the preeſts & Levites which were the ordinarie miniſters of thoſe affairs. The partie that broght the ſacrifice, had no more to do but aLev. 1: 3.to bring it willingly of his own accord, & to preſent it before the Lord at the door of the tabernacle of the congregation: but it did appertain to them al, to ſee they were bNu. 9: 6-10.clean, for that ſuch as were unclean, might not praeſume to any ſuch matter: inſomuch that cLev. 8: 6, 23, 24, 30.the preeſts themſelves were to be clenſed before they entered into that office; although they were ſpecially choſen therunto. Of the Levites.The other parties that had to deal in the offering of ſacrifices, and whom that action did properly concern, were (as I ſaid) the preeſts and Levites. Theſe were one whole tribe or familie of that people, & were dNum. 3: 11-13, 45. & 8: 14diducted from the reſt to the miniſterie of the tabernacle. Out of which tribe, eExo. 28: 1. & 29: 44.ſom were exempted from the reſt, and appointed to be preeſts: the fNum. 3: 5-9reſt were left to the ordinarie ſervice of the tabernacle, at the direction of the preeſts, and by the proper name of their kindred were called Levites. Of the preests.Concerning the preeſthood it is firſt to be noted, that the ſucceſſion and dignitie therof gExo. 28: 1. & 29: 9, 29: 30. Num. 25: 13.was appointed to one only familie of the Levites ever to remain therin, and to go by diſcent, from the father to the ſon. So that they were not ordained to be choſen out of the woorthieſt: but from time to time were ſuch, as that ſame one line did yeeld. And yet was it their office to be mediators betwixt God, and man, ſo far as the nature of figures may bear: and, in the mean while, to repraeſent in themſelves, and in the office to them committed, the notable mediation that afterward by another was to be made. Wherby it may ſufficiently appeer that the force or merit of reconciliation, or of the attonement betwixt God and man, hangeth not on the woorthines or merit of man, but only on the favorable acceptance or goodnes of God. But as the whole tribe of Levie was taken hNum. 3: 11, 12, 13. & 18: 6neerer to the ſanctuarie of the Lord, than the reſt of the people; and the preeſts advanced iExo. 28: 1. & Nu. 18: 7.to an higher degree than they: ſo among the preeſts alſo there was ſuch a diſtinction, that kExod. 28: 3. Lev. 21: 10. Num. 35: 25.one was appointed to be the high preeſt; and the reſt inferior preeſts under him. Concerning al which, we have to ſee theſe two things; how they were praepared unto their function; and what was the proper function of everie one. The apparel of the high preest.Their praeparation conſiſted in two things; in their appareling, and conſecration. The apparel that was appointed for the high preeſt, was verie lExod. 28: 2.honorable and fair, and for the moſt part ſuch, as the great men in thoſe countries did commonly wear, excepting the proper form that it had peculiarly in it ſelfe. His in-moſt garment beſides his ordinarie and mLev. 16: 23, 24.uſual clothing, nEx. 28: 4, 39.was of fine linen, and the ſame imbrodered. The oExod. 28: 4, 31-35.next unto was ſomwhat ſhorter, but of blew ſilk, and having bels of gold, and pomgranates of ſilk hanging round about on the skirts therof. The pEx. 28: 4, 6-8uppermoſt garment of al was called an Ephod, which in ſhape and form was a ſhort coat, cloſe before: but in ſubſtance, and workmanſhip it was verie coſtly and rich. For it was made of gold, blew ſilk; purple, ſcarlet, and fine linen, and the ſame imbrodered. Al which were qEx. 28: 4, 39girded togither with a girdle of needle work. Moreover he had hanging down before his breſt, rExod. 28: 15-21.a kind of tablet called a breſt-plate of brodered work like unto the Ephod it ſelfe, an hand breadth ſquare, ſet with twelve precious ſtones of divers kinds, everie one of them having the name of one of the tribes of Iſrael ingraven therin. Which ſExod. 28: 14, 22-29.breſt-plate or tablet was by certain chains and rings faſtened beneath to the Ephod it ſelfe, and above on the top of the ſholders, to a couple of imboſments of gold that for that purpoſe were ſet on the Ephod, on ech ſholder one: wherin tEx. 28: 9-13.were ſet two Onix ſtones, having the names of the children of Iſrael ingraved in them alſo, in ech of them ſix. Into which breſt-plate Moſes was willed to put uExo. 28: 30.Vrim, and Thumin: that is, light, and perfection: or that tablet ſhould ſo be wrought, that both the ſtones and gold therof ſhould be verie cleer, beutiful and fair; and that the workmanſhip of it ſhould in no point fail ſo neer as might be, but ſhould be as perfectly wrought as could be deviſed: that ſo it might the better lead the partie that ſhuld were it, to the conſideration of greater matters. The xExo. 28: 39, 36-38.attire of his head was of fine linen: and on the forefront therof had a fair plate of beaten gold, by certain laces faſtened therunto, wherin was written; Holines unto the Lord. The yExo. 28: 40, 42, 33. The apparel of the other preests.apparel that was for the inferior preeſts, was alſo ordained to be ſuch, as might be both comly, and fair: the particulars wherof were theſe, coats, girdels, bonets, and breeches. Which breeches were to this end ordained, that wheras it was the maner of that people to go in long clothing, the preeſts might ſomtimes have their nakednes diſcovered, their clothes flaring open, & themſelves being occupied about their buſines, but only by the help of theſe: and for that cauſe they were ordained not only for the inferior preeſt, but alſo for the zExo. 28: 43.high preeſt likewiſe.
36 Their conſecration was a ſolemn inveſting of them into the office that they had to perform, The conſecration of the preests.and had two principal parts: the fact of Moſes on their behalfe; and then what was left unto them to do for their ſelves. The fact of Moſes was this. Firſt of al he muſt have in a readines aEx. 29: 1, 2, 3 Lev. 8: 2.one bullok or calfe of a yeer old, and two rams without blemiſh: and one basket of unlevened bread, of cakes unlevened tempered with oil, and of wafers unlevened annointed with oil. Then bEx. 29: 4.bringing Aaron and his ſons towards the doore of the tabernacle, there cExo 29: 4-9. Lev. 8: 6-9, 13did he waſh them. Which being done, then did he put on their apparel; and annointed the high preeſt with the holie, and praecious oil. Having ſo far done with their perſons, dExo. 29: 10. Lev. 8: 14.he ſetteth in hand with the ſacrifices that on their behalfe were to be offered; which were three. A ſin offering; a burnt offering; and the ſacrifice of conſecration. The eExod. 29: 10-14. Lev. 8: 14-17.ſin offering was a yoong bullok, or a calfe of a yeer old, without blemiſh, wheron Aaron and his ſons that were to be conſecrated muſt lay their hand. Which being done, then had Moſes to kil the bullok, to put of the blood on the horns of the altar: to burn the fat, the kal, and the kidneies upon the altar; and to ſend away al the reſt, the fleſh, the hide, and the doong to be burnt without the hoſt, after the maner of the ſin offerings. The fExod 29: 15-18. Lev. 8: 18-21.burnt offering was a ram, wheron Aaron and his ſons muſt in like ſort lay their hands, and then did Moſes ſlea the ſame: ſprinkling the blood round about the altar, cutting the ram into certain peeces, waſhing the inwards and feet therof, and then laieng al togither on the altar, to be conſumed togither with fire. The gExod. 29: 19-21. Lev. 8: 22-24, 30.other ram was for the ſacrifice of conſecration: on which Aaron and his ſons did firſt lay their hands, and then did Moſes kil it as before. With the blood of the ſacrifice firſt of al was to be touched the lap, or nether part of the right ear, both of Aaron, and of his ſons, the right thumb likewiſe, and the right toe of everie of them: then ſhould the altar be ſprinkled therwith round about: laſtly with it; and the annointing oil mingled togither, both Aaron and his ſons and al their garments were to be ſprinkled. The carcaſe of this ſacrifice was thus divided. Only hExod. 29: 22-28. Lev: 8: 25-29.the fat, the rump, the kal & the kidneies, and the right ſholder were conſumed with fire on the altar: the reſt was given to Aaron and his ſons to be their portion, ſaving only the breſt, which was (for the time) the portion of Moſes. That part which was burnt had put therunto out of the basket before mentioned one lofe, one cake, and one wafer: and were al togither firſt given into the hands of Aaron and his ſons. The reſidu of the fleſh that iExod. 29: 31-34. Lev. 8: 31, 32.was given to Aaron and his ſons, had al the reſt of the bread to go therwithal. Of which none might eat but Aaron and his ſons, and that ſodden, and before the doore of the tabernacle: none other might eat therof; and ſo much as remained til the next day, was to be burned. Al kExod. 29: 35-37. Lev. 8: 33-36.theſe ſacrifices on the behalfe of Aaron and his ſons for their conſecration, were to be offered ſeven dais togither, after one and the ſelfeſame maner: ſo to clenſe and ſanctifie the altar for the miniſtration, which by Aaron and his ſons was afterward to be done on the ſame. Concerning that which was left to Aaron and his ſons to do for themſelves, it was no more, but, after that once in maner aforeſaid they were conſecrated by Moſes, themſelves to enter into their office. So lLev. 9: 1, 2.when the ſeven dais of their conſecration were finiſhed, the eight day themſelves did enter into their office. At which time (beſide mLev. 9: 17.the daily ſacrifice of that praeſent morning) firſt they nLev. 9: 2, 8-14.offered for themſelves a bullok for a ſin offering; and a ram for a burnt offering: then oLev. 9: 3, 4, 7, 15.for the whole people, an he-goat for a ſin offering, a yoong calfe an a lamb for a burnt offering; a bullok and a ram for a peace offering, and a meat offering mingled with oil. Theſe they did offer pLev. 9: 8-23after the ſeveral rites or cuſtoms of everie one. At what time qLev. 9: 24.the Lord on the other ſide, to win a credit to their miniſtration, and to ſhew that he had appointed them unto that office, ſent forth a fire from his praeſence that conſumed the ſacrifice on the altar.
37 As touching the Levites, The conſecration of the Levites.they were in this ſort praepared to their office. Firſt aNum. 8: 6, 7they were ſprinkled over with water, and were charged to ſhave their heads, and to waſh their clothes. bNum. 8: 9-14, & 16-19After this they were pręſented to Aaron, to offer unto the Lord as an heave-offering of the children of Iſrael, diducted from the reſt in ſteed of the firſt born of al the people, which by good title did before belong unto the Lord. On whoſe behalfe cNu. 8: 8, 12.Aaron was to offer unto the Lord the day of this their ſeparation to the ſervice of the tabernacle, two yoong bulloks, the one for a ſin offering, the other for a burnt offering. Which being done, dNu. 8: 15, 22then were they admitted unto their charge.
38 Concerning the proper function of theſe, Of the proper function of every of theſe: and first of the preests.it was the office of the preeſts aLe. 9: 1-4, 7. Num. 18: 7.to offer ſacrifices both for themſelves, and for the people; as wel the ordinarie, as extraordinarie, as occaſion ſerved: to keep the bLev. 24: 3, 4.lamps burning, and therfore to dreſſe them both morning and evening; and therwithal, at that praeſent, to cExo. 30: 7, 8burn ſweet perfume unto the Lord on the altar of incenſe; and dExo. 25: 30. Lev. 24: 8.everie week to ſhift the ſhew-bread, taking away the old, and ſetting on new: to eLev. 9: 7, 22. & 16: 34. Num. 8: 19: & 6: 22-27.make attonement for the people, and to bleſſe them: to fLev. 10: 11.inſtruct the people in al ſuch things as concern their dutie: therfore gLe. 10: 9, 10.to have a ſpecial care of themſelves, ſtil to keep and increaſe their knowledge & zeal, that ſo they might ever be able to teach the people, and ſoundly to judge between good and evil: & ſpecially hLe. 13, & 14 Deut. 24: 8.to judge of the leproſie, who it is that hath it, and who is clean. Of the high preest.VntoUnto the high preeſt was committed iNu. 18: 1-8.the cheefe overſight of ſuch things as appertained to the ſanctuarie & ſervice of the Lord: and yet not ſo, but that the other preeſts alſo ſtood charged therwith. And kDe. 17: 8-12if any matter of controverſie were found in any part of the land ſo hard, that the magiſtrates, and Levites there, could not tel what to ſay unto it, then ſhuld it be brought before the high preeſt, & before the cheefe magiſtrate in thoſe dais, there to be decided by them. Again, the high preeſt lLev. 16: 1-34might only enter into the moſt-holie place: and that but once everie yeer, on the day of reconciliation, there to make an attonement for himſelfe, for his houſhold, and for al the congregation of Iſrael. Carriage of the ark.The inferior preeſts had (as it ſeemeth) the charge of bearing the ark. For though it be left to the charge of the mNu. 4: 4, 15.Koathithes generally among other of the holieſt things of the ſanctuarie: yet bicauſe the preeſts muſt needs be of that kindred, and bicauſe that nIoſ. 3: 8.God himſelfe commanded Ioſuah to bid the preeſts to bear the ark (as alſo they did oIoſ. 3: 14.both in paſſing over Iordan, and in pIoſ. 6: 12.compaſſing of Iericho and ſuch like) it ſeemeth to be a peculiar charge to them eſpecially belonging. This is certain that qNu. 4: 5-15, & 17-20.Aaron and his ſons (and ſo conſequently thoſe that after them ſucceded in lineal diſcent) were charged to cover both the ark, and al the other furniture of the holie place, before that others ſhould com to take it up, or ſo much as be in praeſence while it was don. As alſo Eleazar was ſpecially rNum. 4: 16.charged with the oil for the lights, with the ſweet perfume, with the daily ſacrifice, with the annointing oil, and with the overſight of the ſanctuarie it ſelfe, and ſuch things as therunto appertained. Concerning the Levites, The charge of the Levites.wheras Levie their great & common anceſtor ſGen. 46: 11.had three ſons, Gerſhon, Kohath, and Merari, & everie one of theſe tEx. 6: 16-25. Num. 3: 22, 28, 34.grew to a ſeveral familie, hence commeth it to paſſe, that as they were three ſundrie families, ſo was there allotted to everie one a ſeveral charge about the tabernacle, beſide that ſame which they had common to them al. That which was common to them al, was uNum. 3: 6-8. 8: 19. & 18: 2, 3, 4, 6, 21, 23.to help and aſſiſt the preeſts about the ſervice of the tabernacle, that is, about the dreſſing and praeparing of ſacrifices and ſuch like: as alſo to teach and maintain the knowledge of the law among the people, xLev. 10: 11that being ſom part of the work of thoſe that ſerved in the tabernacle; and themſelves being yGen. 49: 7. Num. 35: 1-8. Ioſ. 21: 1-40.afterward ſo placed throughout the land, as might be moſt commodious to give foorth and maintain a light unto al. That which was allotted unto the ſeveral families, was but temporal; that is, ſo long as the tabernacle was to be remooved. During which time they were aſſigned to carrie the ſame ſo oft as needed: the zNum. 4: 4, 15Kohathites the moſt holie things that were appertaining to the tabernacle; the aNu. 4: 24-28.Gerſhonites, al the hangings, and coverings; and the bNu. 4: 29-33Merarites al the timberwork, the boords of the tabernacle and the pillers, the cords alſo and the pins. But it is to be noted, firſt, that cNum. 4: 3, 23, 30.none of any of theſe families was appointed to the bearing of theſe burdens, but that were of the age of thirtie yeers, and under fiftie: dNum. 7: 3-9.then alſo that for the eaſier carriage of theſe (for God was never woont to overlay his people) the Merarites had four chariots allowed them; & the Gerſhonites two. And when that this temporal charge did ceaſe, we find that David e1. Chro. 23: 25-27.tooke occaſion therby to allot them from twentie yeers old upward to other labors: both f1. Chro. 23: 2-6.about the building of the tēple, as 24000. to build, 6000. to overſee, 4000. to be porters, and 4000. to praiſe the Lord with inſtruments ordained therunto; and g1. Chro. 23: 28-32.when that work alſo ſhould be finiſhed, to al ſuch labors and charges as did appertain to the ſervice of the temple.
39 As for the creatures which they had to offer in their ſacrifices, What kind of creatures might be offered.it may ſoone be ſeen what they were. For generally they were ſuch, as were their common and uſual ſuſtinance. As aLev. 1: 2, 10, 14.beeves, muttons, goates: and ſom kind of birds, as turtle doves, and pigeons: and of the increaſe of the ground, bLev. 2: 1, 4, 5, 7. Lev. 7: 12, 13. Lev. 2: 13. Lev. 2: 2.fine flower, corn unground, bread, oil, and wine: ſalt alſo and frankincenſe in divers caſes. Concerning the beaſts that were allowed for ſacrifice, they cLev. 22: 8. & 1: 3, 10.might not be firſt dead, nor maimed, nor have any blemiſh, nor be il liking, nor under dLev. 22: 26, 27.eight dais old at the leaſt. Which in moſt caſes, muſt be only the males: in ſom the females; and in ſom, either of both. As for al the reſt, there was no ſpecial choiſe in them praeſcribed: ſave only, that eLev. 2: 11.the bread that was offered in the meat offerings, muſt ever be unlevened; ſaving that fLev. 7: 13.in peace offerings they might bring ſom levened bread withal: and the bread that they ſhould bring, might be either gLe. 2: 4, 5, 7.baked in the oven, or fried in the pan, or made in the caldron: the hLev. 7: 12.form of which was either cakes, or wafers.
40 Concerning the times of their ſolemnities, Of their ſolemn feasts and times.of them there were two ſorts: one of dais; another of yeers. Of dais there were divers: firſt the ſabbath everie weeke; then the firſt day of everie monethmonth; and certain others that came everie yeer. Sabbaths.Concerning the ſabbath, the word by nature doth ſignifie reſt: and the ordinance of God for it was, that wheras he had moſt liberally allowed his people to beſtow ſix dais in the weeke about their uſual labors, the ſeventh day he would have them ever to reſt, and to keep it holie unto the Lord. Which being firſt aGen. 2: 2, 3.commended to man by the example of God himſelfe, was afterward bExo. 20: 8-11. & 23: 12 Lev. 23: 3. Deu. 5: 12-15.commanded very expreſly by the written word. So that they had both to intermit their ordinarie buſines for that day: and to give them ſelves to holines beſides. The firſt day of every monethmonth.As for the firſt day of everie monethmonth (which alſo is called the new moone) it was in this ſomthing ſevered from other dais, for that cNum. 28: 11-15.there was a ſpecial ſacrifice appointed for it: of which there is ſomwhat alreadie ſaid in the treatiſe of ſacrifices. And although otherwiſe we read not of any ſpecial ſolemnitie appointed for that day in the firſt inſtitution therof: yet afterward in the practiſe of the church d1. Sam. 20: 5 2. King. 4: 23.we find it often rekoned among their feſtival dais; and ſomtimes to be ſo ſpecially named, that it ſeemeth with them to have bin of ſom ſpecial account. As that David ePſal: 81: 3.aſſigneththerunto the blowing of trumpets, and a joiful ſolemnizing therof: and Salomon f2. Par. 2: 4.doth rekon it among others of the ſolemn feaſts: and gIſai. 1: 14. Hoſ. 2: 11. Col. 2: 15.ſo likewiſe, both Iſai, and Hoſeah among the prophets, and long after that; Saint Paul the Apoſtle. Of theſe there was one, of more ſpecial account, The firſt day of the ſeventh monethmonth.and of greater ſolemnitie than the reſt; which was the firſt of the hLev. 23: 23-25. Num. 29: 1.ſeventh monethmonth: which they were appointed to keepe verie holie; and to ſolemnize not only with the ſound of the trumpet, but alſo iNum. 29: 2-6with another ſacrifice proper to it ſelfe, over and beſides that which was appointed for the firſt dais of other moneths. Easter.Of thoſe that came everie yeer once, kExo. 12: 1.the firſt was that which is called Eaſter: the ſolemnities wherof were divers. Firſt, that which was lExod. 23: 14-17. & 34: 23, 24.common both unto Pentecoſt, and to the feaſt of tabernacles following, that is, that mDeu. 16: 5, 6, 11, 16, 17.al the people ſhould make their repair to the place that the Lord had choſen (ſo many as were of the woorthier ſex, and able to travel) there to keep holie the feaſt to the Lord: then, the eating of the paſcal lamb, according to the maner before deſcribed; and namely, with none other nExo. 12: 15, 17-20. & 34: 18. & 13: 3, 6, 7 Lev. 23: 6. Deut. 16: 8.than unlevened bread al the whole feaſt: thirdly, that therin they had to offer a oLev. 23: 10, 11.ſheaf of new corn unto the Lord: laſt of al that their feaſt was to laſt pExod. 12: 15, 16. Lev. 23: 7, 8.ſeven dais togither, wherof the firſt and the laſt were of ſpecial ſolemnitie above the reſt. But as touching the ſecond point, that is, the eating of the paſcal lamb, qExod. 12: 6.13: 10. Lev. 25: 5, 6. Nu. 9: 2, 3, 13.although the law did generally require, both that everie one ſhould eat therof, and appointed both one time and place for al: yet did it allow of certain rNu. 9: 10, 11exceptions, if any ſhould be either unclean, or in his journey els where, that ſuch might have reſpit til the ſame day of the next monethmonth. Pentecost.The feaſt of ſExod. 23: 16.34: 22. Lev. 23; 15-17 Deu. 16: 9-12.Pentecoſt which followed next in order, was the fiftith day after Eaſter: which alſo was to be holden a verie holie feaſt unto the Lord, in remembrance of their deliverance out of the bondage of Aegypt. For which their deliverance they were willed, themſelves and their families to rejoice togither before the Lord: and to bring with them two loaves of levened bread to praeſent the Lord withal. And the better to advance the ſolemnitie of this feaſt (beſides the praeſence of the people, and thoſe loaves that they had to bring for themſelves and ther families) there was tLev. 23: 18-21.a ſpecial ſacrifice appointed on behalfe of the whole people for that pręſent day. After this feaſt of Pentecoſt which fel in the third monethmonth of the yeer, they had no more til they came to the ſeventh: ſaving only the firſt of everie monethmonth, that before was ſpoken of. But when the ſeventh monethmonth came in, which was about the end of ſommer, it did bring with it two notable feaſts beſides the firſt day ſpoken of before. The former of which was no more but one only day: The day of reconciliation.which was uLey. 16: 29.23: 27. Num. 29: 7.on the tenth day of that monethmonth, & was called the day xLev. 23: 27.of reconciliation. On it was it, that the high preeſt had to enter into yLev. 16: 34. Exod. 30: 10.the moſt-holie place, there to make a general attonement for al. On it had the zLev. 16: 31. 23: 27-32. Num. 29: 7.people to ceaſe from their labors, and to afflict and humble themſelves before the Lord. On it alſo (everie nine & fortith yeer) aLev. 25: 9.was proclaimed the Iubile following, by the ſound of the trumpet. Five dais after, that is, the bLev. 23: 33-43. Nu. 29: 12-39. The feast of tabernacles.fifteenth of the ſame monethmonth began the feaſt of tabernacles, the laſt of the principal feaſts in the yeer, and of a verie ſpecial ſolemnitie: ordained to cal to their remembrance, how they dwelt in tents in the wildernes fortie yeers. It continued eight dais, and had a proper ſacrifice for everie one: but the greateſt and moſt ſpecial dais were the firſt and the laſt.
41 The yeers that were of ſpecial account with them, Their ſolemnities in yeers. The third yeer.were eſpecially three: the third; the ſeventh; and the fiftith. The ſolemnitie of the third yeer was, aDeu. 14: 28, 29. & 26: 12-15.that ſo ſoone as they had that yeer ſet out a juſt tith of al ſuch things as God had given them, they ſhould make a ſolemn proteſtation therof before the Lord, that they had truly paid al ſuch duties; that they had withheld, or taken to their own uſe no part of them, whatſoever need or occaſion there was; nor ſuffered any part of them through negligence to decay in their hands: and therwithal, that they ſhould make their praiers unto the Lord to bleſſe the people, and the land which he had given them. It was alſo ordeined, that that yeer they al ſhould have a more ſpecial care of thoſe that ſtood in need, as namely of the Levite, ſtranger, fatherles and widow; and to that end be of extraordinarie liberalitie towards them, or keepe (as we ſay) open houſe for them. But as touching this point, it cannot be denied, but that the writers do ſomthing varie. For ſom think that this was another tenth beſides the ordinarie tenth of the yeer: others, that it was no other tenth that heer is ſpoken of, but the ordinarie tenth of the yeer, but that it ſhould be this yeer beſtowed not only on the Levites, but alſo on al the poore generally. Howbeit I take it, that neither of thoſe ſenſes can wel ſtand with other parts of the ſcripture heerunto belonging: and that they are not charged, but with proteſtation of ſincere & righteous dealing in thoſe matters; and not to lay out any other tenth, nor to beſtow that tenth on others, than otherwiſe by law they ought, but only to have more ſpecial care of the poore, and of their own to be more liberal to them. Whence this third yeer is to be rekoned.And it is to be noted, that this third yeer was not everie third yeer: but the third from the