The History of the Old Testament Methodized, Chapter 4 · Section 38

The History of the Old Testament Methodized · Chapter 4 · Section 38

p. 157SECT. 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 verſ of the XXIV Chapters of Leviticus.

1. Laws concerning the High Prieſts coming into the moſt holy place once (c)(c)Figuring the Sacrifice of Chriſt once made in the time of his life and no more, Heb. 9.7, 8, 10, 12. He was to enter into the moſt holy but once a year to miniſter, and by way of Prieſtly miniſtration and expiation, yet upon other occaſions he and his Sons probably might enter at other times, as at the taking down and ſetting up of the Tabernacle in their removals and journeys in the Wilderneſs; and when they took thence the Ark upon ſeveral occaſions, as Joſh. 6.4. 1 Sam. 4.3.Heb 9:7Heb 9:8Heb 9:10Heb 9:12Josh 6:41 Sam 4:3a 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 **Some Expoſitors conceive that thoſe linnen Garments here ſpoken of, verſ. 4. were thoſe mentioned, Exod. 28.39. which the High Prieſt wore under his other rich attire, and that together with theſe here mentioned, all His other rich Garments are to be underſtood alſo. But others by comparing the 4th verſe and 23th together, conclude that He performed the peculiar Service of this day, viz. his entring into the Holy of Holies in his white, and not his golden Garments, as the Jews diſtinguiſh, And that it was ſo ordered to prefigure the low eſtate of the Meſſias here on Earth, and that He ſhould without outward glory perform the work of our Redemption, but with Purity, Innocen e, and Holineſs. See Ainſworth in loc.Exod 28:39that 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 (d)(d)A number oft uſed in legal Services. It ſignified a full and perfect purging by the blood of Chriſt. See Levit. 4.6.Lev 4:6times 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, (e)(e)The Goat that was killed, repreſented Chriſt dying for our Sins; the Scape-Goat, that God laying our Sins on Chriſt, had removed them far away from us.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 p. 158peculiar to his Office, and then to offer the Burnt-Offerings, (f)(f)Theſe are the peculiar Sacrifices that had reference to Aaron's entring into the moſt holy place. The other extraordinary Sacrifices of the day, ſee Numb. 29.7, 8, 11. On this day the Jubilee was proclaimed, of which Ch. 20.Num 29:7Num 29:8Num 29:11and fat of the Sin-Offerings on the Altar, and to cauſe the Bullock and Goat (with whoſe blood he entred 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, **The Solemnity began the ninth day at Even, Ch. 23.32. but the tenth day was moſt obſervable for the Sacrifices of expiation and atonement.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.

Levit. 16. whole Chapter.

2. Laws prohibiting the killing and offering Sacrifices any where but at the Tabernacle, (g)(g)We find indeed many of the Worthies of God did after this offer up Sacrifices in other places. As Manoah, Judg. 13.19. Samuel in Mizpeh, 1 Sam. 7.9. and in Gilgal, 1 Sam. 11.15. David in the floor of Araunah, 2 Sam. 24.18. and Elias in Mount Carmel, 1 King. 18.32. but that was by extraordinary diſpenſation from God. Ordinarily they were tied to bring their Sacrifices (which they uſed to offer in the open Field) to the Tabernacle; whereas now under the Goſpel we have liberty to offer up Spiritual Sacrifices to God every where, John 4.21, 24. Mal. 1.11.Judg 13:191 Sam 7:91 Sam 11:152 Sam 24:181 Kgs 18:32John 4:21John 4:24Mal 1:11to 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 kill'd a man, Iſa. 66.3. (2.) They were injoyn'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 call'd Spiritual Whoredom, becauſe of the Covenant betwixt God and his people, which is broken on their part, when they joyn 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, **V. 11. In Sanguin:] Siquidem ex temperie ſanguinis anima brutorum naſci creditur.which was to be imployed 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 rendred 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 (h)(h)For if he did it preſumptuouſly, He was liable to great puniſhment.eat any thing that died of it ſelf, 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, Levit. Ch. 17.

3. Laws enjoyning 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 Gods Statutes and Judgments, which if a man do he ſhall live(i)(i)Qui perfecte legem impleverit adipiſcetur vitam aeternam. At quis hoc praeſtat? non ergo vitam poſſumus conſequi juſtitia operum ſeu legis, ſed fidei. 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 meer 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, p. 159(k)(k)See Gal. 3.24.Gal 3:24by 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, Levit. 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(l)(l)Hoc probibitum erat, v 9. Sed vel claritatis, vel inculcandi gratia more Scripturae repetitur, ut nota Aug. quaeſt. 59. 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,(m)(m)Wherefore it ſeems more unlawful for the Uncle and Neice to marry together. 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(n)(n)See the reaſons for it, Sect. 35. Ch. 3. 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. & Levit. 20.21.

9. Nor with his wives Daughter, viz. Step-Daughter, nor Step-Sons Daughter, or the Daughters deſcending from her, verſ. 17.

10. A man ought not to take one wife to another, (o)(o)Polagamy ſeems here forbidden, ſo Deut. 17.17.Deut 17:17(that is, to have two wives together in marriage,) that the one may not be a vexation **See 1 Sam. 1. the caſe of Elkanah a Levite having two wives.1 Sam 1to the other, which is like to be more where two Siſters are ſo conjoyned, as may be ſeen in Jacob's caſe, Gen. 30. And though ſome of the Fathers did practiſe Polygamy, and God bore with them, yet it was not ſo from the beginning, as our Saviour tells us, Mat. 19.8. out of Gen. 2.24. and in the N. T. it is quite aboliſhed, verſ. 18.

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

3. Adultery is forbidden, or defiling another mans wife, verſ. 20.

4. Offering their Children to Molech, the Idol of the Ammonites, [called alſo Milcom, 1 Kings 11.5, 7.] for whoſe honour 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 honour to ſuch a baſe Idol-god. See Amos 5.26. 'Tis 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. Levit. 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 p. 160the 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 Levit. 20.22, 23, 24.]

Levit. 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. verſ. 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 Gods, or any Images of Stone to bow down to them, Ch. 19.4. See Ch. 26.1.

3. Com.

Not to ſwear by Gods Name falſly, 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 Gods 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 (p)(p)The Mother is ſet in the firſt place, becauſe Mothers are uſually moſt deſpiſed.and his Father, Ch. 19.3.

Thou ſhalt riſe up before the hoary Head, and honour 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 injur'd perſons ſhall not know who wrong'd 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 Neighbour, and not ſuffer ſin upon him, Ch. 19.17. See 1 John 3.15.

Thou ſhalt not ſtand againſt the blood of thy Neighbour; 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 thy ſelf, nor bear any grudge againſt thy Brother, but love thy Neighbour as thy ſelf, (q)(q)That is, in the ſame manner, heartily, ſincerely, conſtantly, as thou loveſt thy ſelf, though not with the ſame degree of love; As our Saviour prays, Joh. 17.21. that all true Believers might be one with Him and his Father, not with the ſame union, but with a likeneſs of union.John 17:21Ch. 19. v. 18.

p. 1617. 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. Levit. 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.(r)(r)Intelligendum eſt autem de caſu quo vel publice conſtabat, vel ad judices res deducta erat. Nam pro caſibus occultis decernitur ſupra [Cap. 15. v. 24.] immunditia ſemptem dierum poſt quos ab ea purificandus erat. Janſenius. But if he knew her not to be in that condition, He was only rendred unclean thereby for ſeven days, and to be purified according to the directions given, Ch. 15. Levit. 20.18.

8. Com.

Ye ſhall not ſteal, nor deal faſly, nor lie one to another, Ch. 19.11.

Thou ſhall not defraud thy Neighbour, 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,(s)(s)An Epha anſwered to our Buſhel, and an Hin contained ſix of our Pints. 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 adminiſtred, 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, remembring 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 Cattel; nor ſow their Fields with mingled ſeed; nor wear Linſiewolſie Garments; intimating poſſibly how all mixtures in Religion (of mans deviſing) with Gods Ordinances, and all hypocriſie, contrary to the ſincerity and ſimplicity which God requires, were abominable to Him, Ch. 19.19. Deut. 22.11.

p. 1624ly, 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 withall, 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 Gods 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 (t)(t)Radulphus aſſerit Gentiles cum ſe daemonibus conſecrabant capita ſua in rotundum totondiſſe: cenſebant enim Deos gaudere figura rotundâ utpote perfectiſſima. Hic Diis Templa rotunda extruebant, Numa veſtae Auguſtus omnibus Diis. Bochartus Deus, ut ſuos quam remotiſſime ab impiis & profanis Gentilium ritibus abſtraheret oppoſita praecepit, ut in multis aliis, ita ut in capillorum & barbae figura. Nam & Nazaraeatus, i. e. intonſio a Deo idcirco videtur probata. Janſen.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 Sueton in Nerone, relate. Or poſſibly they were not to ſhave off the hair of their Heads and Beards when they were in mourning and extream 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 colour, 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 inferiour Prieſts were not to defile themſelves by touching the dead,(u)(u)Which was an admonition of an eſpecial purity required in the Prieſts, as being Types of Chriſt. 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 injoyned to maintain the dignity of the Prieſthood, that they might be fitter to be Types of Chriſt; and the people accordingly are enjoyned to account and eſteem them holy, they offering the Bread of God, and being his Miniſters, who is holineſs it ſelf, verſ. 7, 8.

3ly, The Prieſts Daughter if ſhe play'd the whore was to be burnt, becauſe ſhe diſhonoured the Prieſt-hood, (x)(x)For which cauſe the Connivance and Indulgence of old Eli to his wicked Sons was the more diſpleaſing to God; and it may well be thought by the parity of reaſon that the ſame puniſhment was to be inflicted on the Prieſts wife and on his Sons, if guilty of the like Crimes.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.) Levit. 21. verſ. 9.

4ly, The High Prieſt (y)(y)The High Prieſts refraining from mourning at Funerals, was apiſhly followed by the Devils Prieſts, Gell. Noct. Attic. Lib. 10. Cap. 15.muſt not defile himſelf by mourning for any dead whatſoever, though of his neareſt Kindred; for the Crown (z)(z)This may have reſpect to the golden Plate faſtened to his Miter which was upon his head when he was anointed, and is called the holy Crown, Exod. 29.6, 7. Unctus eſt oleo quod et eſt vice Coronae & diadematis, quibus Reges inſigniantur.Exod 29:6Exod 29:7of 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 Chriſts Royal Prieſthood; therefore he ſhall not forſake the Sanctuary when he ſhould ſerve there, or uncover his head after the manner of Mourners, or indanger himſelf to be defiled by any ſuch mourning, and ſo profane the Sanctuary, verſ. 10, 11, 12.

p. 1635ly, The High Prieſt was to take only a Virgin (a)(a)So his wife was a figure of the Church, which is to be Chaſt, pure and holy, 2 Cor. 11.2.2 Cor 11:2to wife; no Widow, or divorced Woman, or Harlot might he take, becauſe any blemiſh in his wife would tend to the reproach and diſhonour 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 advanc'd by God, ſhe ſhould be carful no way to diſhonour it, verſ. 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, (b)(b)To ſignifie the perfection of Chriſt, of whom the Prieſts were Types, and to ſignifie how pure they ſhould be that are imployed in ſacred Functions from any thing that may be a blemiſh to their Profeſſion and Miniſtry. Under the Goſpel bodily blemiſhes do not diſable from the Miniſtry, but blemiſhes in the mind or manners will render them unfit to be Teachers or Examples to the Flock.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, (Levit. 2.3.) and of the Firſt-fruits, Tythes, and Thank-Offerings; but they were not to ſerve in the Tabernacle, from verſ. 16. to the end.

7ly, Laws injoyning the Prieſts when they were unclean to abſtain from holy things; whether that uncleanneſs happened to them by Leproſie, Iſſue, touching of the dead, or eating any thing that died of it ſelf, 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,(c)(c)Herein was the difference between the portion of the Prieſts and of the people, though in the ſame Sacrifice, that the Prieſts portion was only to be eaten by them of his own Family; but the portion which belonged to him that brought the Offering might be imparted to any Iſraelites, if they were not debarred by ſome lega… uncleanneſs. 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 Levit. 10.14. Levit. 22. from 10. to 14.

9ly, If a man (who ought not) did unwittingly, and thorow 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 offence, 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, verſ. 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 (d)(d)In other Sacrifices a female was ſometimes accepted, but not in this.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 Proſelite. (e)(e)V. 25. The bread of your God,] bread is taken for an Oblation, ſee Levit. 21.6. Panis, i. e. Sacrificia. Menoch.Lev 21:63ly. 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 kill'd 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 p. 164as 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, Levit. 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 obſerv'd in all their dwelling, [ſee Acts 15.21.] Levit. 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(f)(f)On the reſt they might work, unleſs the Sabbath fell on any of them. 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(g)(g)See Exod. 9.31, 32. Ruth. 2.23. Their Wheat-Harveſt was at Pentecoſt.Exod 9:31Exod 9:32Ruth 2:23 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 every one of the ſeven days; and the Meat-Offering was to be double to the uſual proportion in all other Sacrifices of Lambs, **See Numb. 15.4.Num 15:4perhaps becauſe this was a gratulatory Sacrifice for the Fruits of the Earth. And this is injoyn'd to be always obſerved by them as long as the Levitical Worſhip was to laſt. From verſ. 4. to 15.

3ly, The Feaſt of Weeks or Pentecoſt. For from this ſecond day they were to number ſeven compleat 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 Levit. 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, **Levit. 7.31, 32, 33.Lev 7:31Lev 7:32Lev 7:33here 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, **See Sect. 13. of Ch. 4.at this time of the year, at Mount Sinah, Levit. 23. from verſ. 15. to 22.

4ly, The Feaſt of Trumpets on the firſt day of the ſeventh month, ſo call'd becauſe ſolemniz'd with blowing of Trumpets, by way of rejoycing (as 'tis thought) thorow 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. **For Eccleſiaſtical matters God appointed the month Niſan or Abib which anſwereth to part of our March and part of our April, to be the firſt month of the year; and that in remembrance of their coming then out of Egypt, Exod. 12.2. The ſeventh month from thence was called Tizri, and began about the middle of our September, and had been formerly the firſt month of their year; yea, and ſo continued ſtill for civil affairs. See Sect. 1. of Ch. 1. Therefore the Year of Jubilee began ſtill at this month, and was on the tenth day thereof, viz. on the day of Expiation, proclaimed, Chap. 25.9. The firſt day of every month which was their new Moon, they kept as an holy day; a day of ſpecial Solemnity, and thereon the Prieſts did blow with their Silver Trumpets over their Sacrifices, ſee Numb. 10.10. But the firſt day of this ſeventh month was kept as a far more ſolemn Feſtival; the reaſon thereof was, becauſe this was the beginning of their new Year, as to civil affairs. And it was alſo to put them in mind of the ſpecial holineſs of this month; For as the Seventh day of every week was a Sabbath, and every ſeventh Year a Sabbatical Year, ſo God would have the ſeventh month of every Year to be holy to Himſelf in ſome ſingular manner above the reſt of the months.Exod 12:2Num 10:10What the Sacrifices appointed for this Feaſt were, ſee Numb. 29. from 1. to 7. Levit. 23. from verſ. 23. to 26.

p. 1655ly, 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, [Levit. 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, [Levit. 25.9.] Levit. 23. from verſ. 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 rejoycing. 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 verſ. 12. to the end. This Feaſt was to be kept firſt in remembrance of Gods Protection over them for forty years together, during their travelling thorow the Wilderneſs, ſee Sect. 2. of Ch. 4. (2ly,) To teſtifie 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,**Calviſius, pag. 193. Lightfoot in his Harm. pag. 4. ſee Sect. 10. of Ch. 1. of my Harmony. and dwelt in the Tabernacle of our Fleſh, Levit. 23. from 33. to the end.

7ly, To theſe Feaſts here mentioned, may be added the Feaſt of the New-Moons, (h)(h)Beſides theſe, we do not read of any more anniverſary Feaſts, but only that of Purim, Eſter 9.17. and the Feaſt of dedication, Joh. 10.22.John 10:22which 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 Levit. 23.38.

12ly, Laws concerning the Oil to be prepar'd 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 deales 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 (i)(i)Vice panis, thus adolebatur tum gratum Domino ac ſi eſſet holocauſtum. So that the Bread may be ſaid to be offered with fire, becauſe the Incenſe laid upon it was ſo offer'd, and reckon'd moſt holy, as if it had been of the offerings made by fire, ſee verſ. 9.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 thorow Chriſts Merits and Interceſſion remember his people with thoughts of favour and gracious acceptance, Levit. 24. from verſ. 5. to the 10.