The History of the Old Testament Methodized, Chapter 4 · Section 29 – Section 31
SECT. XXIX.
FRom the Mercy-Seat, out of the Tabernacle, God now at ſeveral times uttered his Will, and gave to Moſes thoſe Commandments and Ordinances concerning the the Levitical Sacrifices, and Offerings, and the Rites appertaining to them, contained in the ſeven firſt Chapters of Leviticus. (r)Leviticus, ſo denominated, becauſe it ſets down the Laws, Sacrifices, and Services of the Levitical Prieſthood, and the whole form of the Levitical Worſhip appointed by God to Iſrael, and given in one months ſpace, viz. the firſt month of the ſecond year after their departure out of Egypt, whilſt they ſtayed at Mount Sinai. Theſe Laws were delivered by God to Moſes out of the Tabernacle when it was newly reared up. Compare Exod. 40.17. with Numb. 1.1.And this is the firſt Oracle given from the Mercy-Seat.
1. Laws are given to him concerning the Holocauſt or Burnt-Offering, with the form or manner of offering it, called in the Hebrew foreign, that is, Aſcention: becauſe it was all to aſcend up in flames; and the matter of it was to be either Bullocks, Sheep or Goats out of their Herd or Flock, and a Male without blemiſh, and to be wholly burnt on the Altar, excepting the Skin (which the Prieſt was to have, Levit. 7.8. excepting only in the Caſe mentioned, Levit. 4.11.) and the inwards and guts which were to be caſt away; That only of the fleſh which is uſually eaten by men being to be offered on Gods Altar, which is called his Table, Mal. 1.2. Or elſe the matter of this Sacrifice might be Turtle Doves or young Pigeons, which ſeems to be appointed in mercy to the poorer ſort, who could not offer one of the other kind. This was the chief of all their Sacrifices, and was offered to make atonement for all Sins in general, whereas for ſpecial Sins there were ſpecial Sacrifices and Sin-Offerings appointed.
Levit. 1. whole Chapter.
2ly, Laws concerning the Meat-Offering called Minchah, ſignifying an Oblation or voluntary Offering. The matter of it, (1.) Fine Flower, (s)There is not any ſet quantity appointed of theſe voluntary Meat-Offerings, but it was left free to the Offerer to bring what he pleaſed. But for the Meat-Offering that was always to be joyned with the Burnt-Offerings, there is an expreſs Law how much there ſhould be of it, Numb. 15.4.or Cakes baked either in an Oven, or on a Plate, or in a Frying-pan. (2ly,) Oil mingled with the Flower. (3ly,) Frankincenſe. (t)Oil and Frankincenſe ſignified how ſweet and acceptable their Services were in and through the Meſſias.Leven (u)This is to be underſtood of thoſe voluntary Oblations or Meat-Offerings, part whereof was to be burnt upon the Altar. For in ſuch Oblations as were given to the Prieſts towards their Maintenance, and now only for Food to be eaten by them, Leven was allowed [ſee Levit. 7.13.] it being a ſign that this Oblation was before prepared, and not ſuddainly offered. But L…ven in Scripture ordinarily ſignifies what ever is diſtaſtful to God either in Doctrine or Manners.and Honey (x)Honey was alſo forbidden, becauſe God would not have them imitate the Heathens, who uſed honey in their Sacrifices. Mel eſt ſymbolum deliciarum, & ſignificat dulcedinem ex actionibus illicitis perceptam. Hanc ut Deus longe a ſuis Miniſtris, ita a Sacrificiis abeſſe voluit. Freidlibius in loc. Honey might be offered as a Firſt-fruit that was not to be burnt on the Altar, ſee 2 Chron. 31.5.are prohibited in this Sacrifice. Salt was to be mingled with this, and all Meat-Offerings, and they were bound, as by a Covenant, (y)A Covenant of Salt, Numb. 18.19. 2 Chron. 13.5. ſignifies an inviſible, incorruptible, and perpetual Covenant.to uſe it in all their Sacrifices, Ezek. 43.24. Mark 9.49. The Salt poſſibly was to put them in mind that they were always to endeavour after uncorruptneſs of Life and Converſation. Further in this Sacrifice the Prieſt was to take a handful out of the Meat-Offering, and to burn it upon the Altar as a Memorial that the Offerer acknowledged all the ſtore he had to be from God, and the remnant was to be eaten by the Prieſts only in the Sanctuary.(z)Other Rites concerning this Sacrifice, ſee Levit. 6. from 14. to 19 Levit. 7.9, 10. Levit. 10. v. 12, 13. Numb. 18. v. 9, 10. There are alſo Laws given concerning the Meat-Offering of the Firſt-fruits, which was to be of Corn beaten out of the green Ears, and dryed by the fire, and ſo ground, and Oil and Frankinciſe to be put upon it, and the Prieſt was to burn part of it on the Altar, as a Memorial that the Offerer acknowledged (as was ſaid before) all his ſtore to be from the bounty of God,(a)Primitiae ter in anno reddebantur. 1. In Paſchatu, de ſpicis virentibus. 2. In Pentecoſte, de novis panibus. 3. In Feſto Tabernaculorum, de collectis frugibus. verſ. 14.
Levit. 2. whole Chapter.
3ly, Next to the Meat-Offerings, we ſhall ſpeak of the Drink-Offerings, though not here mentioned, but elſe where. The matter of that was to be Wine. The Laws concerning it, ſee Levit. 23.13. Numb. 6.17. Numb. 15. v. 5, 7, 10. Exod. 29.40. Meat and Drink-Offerings were uſually joyned together, and joyned almoſt to all other Sacrifices, ſee Numb. 28. from 7. to the end, 1 Chron. 29.21. … Chron. 29.35.
4ly, Laws concerning Peace-Offerings called Zebach Shelamim; that is, a Sacrifice of things pacifying. The matter of this Sacrifice was to be either Male or Female, (without blemiſh) of the Herd or Flock. This kind of Sacrifice hath ſome thing like, ſome thing unlike to the Burnt-Offering. It was to be brought to the door of the Tabernacle as that was, and the Offerers hand to be laid upon the Head of it, and the blood of it to be ſprinkled about the Altar, as was to be done in the Burnt-Offering: but it was unlike in theſe particulars; In that only a Male might be offered; In this either Male or Female; In that the whole was to be burnt, in this only a part; namely, the fat. In that no part went to the Prieſt but the Skin, but this Peace-Offering was to be divided into three parts; one was for the Altar, viz. the Fat; the other for the Prieſt, viz. the Shoulder and Breaſt; *See laſt particular of this Section.the third for the Offerer and his Friends, who joyfully feaſted thereupon. In that Turtle Doves or young Pigeons were allowed for the poorer ſort, but not in this, becauſe it was to be divided into three parts (as is before ſaid) and ſuch a diviſion could not conveniently be made in ſo ſmall Sacrifices. In this Sacrifice the fat which covered the inwards (which we call Suet) was to be burnt upon the Altar, and neither Prieſt nor Offerer to eat of it; and ſo neither of the rump (b)This was peculiar to the Peace-Offerings of a Sheep, Lamb or Ram; If the Peace-offering were an Ox or Goat it was not ſo. Cujus praecepti ratio a nonnullis affertur haec, …il. quod Syriae …ibus (ut …ſte Plinio …. oct. nat. …ſt.) Caudae … cubitales …us plurimum pinguis eſt. Piſc. in loc.of Sheep and Lambs, nor of the blood which was to be ſprinkled round about upon the Altar, and not to be eaten by them in any caſe, Levit. 7.26. So that of the fat of Beaſts, appointed for Sacrifice, and of blood, they might not eat; not of the fat, becauſe fat being reckoned the beſt part of the Beaſt, was fitteſt to be preſented to God, and burnt on his Altar; neither is that kind of fat good for the ſtomach of man to be eaten alone: nor of blood; probably for theſe Reaſons: 1. To diſtinguiſh them from the Heathens, who uſed to drink the blood of their Sacrifices. 2. For moral admonition to them againſt Cruelty. 3ly, For a myſtical imitation to them of reverence to the blood of the Meſſiah, prefigured by the blood of the Sacrifices.
Levit. Ch. 3. whole Chapter.
5ly, Laws concerning the Sin-Offering, call'd in Hebrew Cataah. Here the Lord begins his Directions for thoſe Offerings whereby Expiation was to be made for ſome particular Sin which the Offerer found himſelf guilty of, and thoſe in ſome caſes were called Sin-Offerings, and in ſome Treſpaſs-Offerings. The Sin-Offering was to make atonement for ſins committed thorow errour and inadvertency, thorow infirmity and weakneſs, not daringly and preſumptuouſly, for there was no Sacrifice appointed for ſuch Sins, ſee Numb. 15.30, 31. Heb. 10.26. And of the Sin-Offerings there were four ſorts:
1. For the High Prieſt. The matter of it was to be a young Bullock without blemiſh, which he was to bring to the door of the Tabernacle of the Congregation, and laying his hand upon it to kill it, and then to bring the blood thereof into the Tabernacle, and with his Finger to ſprinkle thereof ſeven times(c)Symbolum plenariae peccatorum per Chriſti ſanguinem remiſſionis. Anonym. in loc. before the Veil of the Sanctuary, and put ſome of the blood upon the Horns of the Altar of ſweet Incenſe, and to pour the reſt of the blood at the bottom of the Altar of Burnt-Offering, and then to burn on that Altar the fat of the Bullock that covered the inward, as was to be done in the Sacrifice of Peace-Offering; and the reſt of the Bullock was to be wholly carried forth without the Camp, and to be burnt there, which was only to be done in the Sin-Offering for the Prieſt, (d)Tis ſhews how deteſtable the ſins of ſacred perſons are, and the common ſins of a whole Church, which here were laid (as it were) upon the Bullock that was carried forth out of the Camp, and ſignified that Chriſt ſhould be carried out of Jeruſalem to ſuffer, as the Apoſtle explains the meaning of this Ceremony, Heb. 13.11, 12.and for the whole Congregation.
Levit. 4. from 1. to 13.
2ly, For the whole Congregation. Here the Sacrifice was the ſame, as likewiſe the manner of offering it, whereby the Prieſt was to make atonement for them, and ſo their ſin ſhould be forgiven.
Levit. 4. from 13. to 22.
3ly, For a Ruler. The matter of the Sacrifice, a male Kid without blemiſh. The blood of this Sin-Offering for the Ruler (as likewiſe for any one of the common people) was not as in the former to be carried into the Tabernacle, and ſprinkled upon the Altar of Incenſe, but the Prieſt was to take ſome of the blood of it, and with his Finger put it upon the Horns of the Altar of Burnt-Offering, and to pour the reſt of it at the bottom of the ſaid Altar, and to burn the fat upon the Altar, and the remainder was to be eaten by the Prieſts, who were therefore ſaid to eat the ſins of the people, Hoſea 4.8. that is, of the Sacrifices offered for their Sins.
Levit. 4. from 22. to 27.
4ly, For any private perſon of the Congregation. The matter of this Sacrifice a female Kid, or Lamb without blemiſh. The manner of offering it like that of the Sin-Offering for the Ruler.
Levit. 4. from 27. to the end.
6ly, Laws concerning the Treſpaſs-Offering, called in Hebrew Aſham. The difference between Sin-Offerings and Treſpaſs-Offerings ſeems to lie in this, that for ſome particular ſins a Sin-Offering was appointed differing from the ordinary Sin-Offerings mentioned before, which becauſe it was for ſuch Sins wherein ſome treſpaſs was committed either upon their Neighbour, or upon God, (in reſpect of the holy things which by his appointment belonged unto the Prieſt) therefore they were more particularly call'd Treſpaſs-Offerings. So that all Treſpaſs-Offerings were Sin-Offerings, though all Sin-Offerings were not Treſpaſs-Offerings, the word Treſpaſs ſeeming to intimate a greater guilt. For Sin may be immanent in us, but Treſpaſs intimates a tranſient guilt, which hath an offenſive operation upon others, and accordingly becomes ſo much the more faulty, by how much it is more extenſive.
There are ſeveral particular inſtances here given of ſuch Treſpaſſes as requir'd a Treſpaſs-Offering for their Expiation. (1.) If any man ſhall hear another ſwear that he hath not had, or hath not done what he (upon his own knowledge) knoweth he hath had or done, if he teſtifie not his knowledge (being call'd to be a Witneſs) and reveal not the iniquity of the other (that hath ſo falſly ſworn) He is guilty of a Treſpaſs againſt his Neighbour, and muſt accordingly offer a Treſpaſs-Offering, becauſe his Neighbour ſuffers damage thorow his ſilence. (2ly,) If any perſon being for the preſent unclean by touching of ſuch things as make him legally unclean, ſhall yet eat of the Sacrifices (which he ought not to do) as ſoon as that his ſin ſhall be kown unto him, he muſt offer the Offering here preſcribed; not ſo much to cleanſe him from his legal uncleanneſs (which was otherwiſe to be purged, ſee Numb. 19.11, &c.) as from his moral uncleanneſs and guilt, becauſe thorow want of Care He had ſo defiled himſelf, and had medled with holy things whilſt His uncleanneſs was upon him, and ſo had treſpaſſed againſt God, Levit. ch. 5. v. 2, 3. (3ly,) If a man do raſhly and unadviſedly ſwear to do ſome good to his Neighbour which is not in his power to do, or if he ſwear to do ſome miſchief (e)Such an Oath was that of David againſt Nabal, 1 Sam. 25.22to his Neighbour thorow paſſion and anger, not conſidering that he ſinned in ſo ſwearing; when he is convinced that he ſinned therein, he muſt confeſs his ſin, and for his atonement bring a Treſpaſs-Offering, Levit. 5. v. 4, 5. The matter of the Sacrifice for the Treſpaſs-Offering in any of theſe three Caſes was for the Rich, a female Lamb or Kid; for the Poor two Turtle Doves or two young Pigeons; for the very poor (f)So that in no caſe Poverty was to excuſe any man from making his peace with God.an Omer or tenth part of an Epha of fine Flower, No Oil (g)Oleum laetitiam indicat, thus ſuavem odorem quorum utroque caret peccatum; eſt enim abominabile coram Deo, & animum implet triſtitia; quam rationem textus tacite indicat cum adjungit quia pro peccato eſt. Janſ. in loc.or Incenſe were here to be uſed as in the Peace-Offerings, becauſe they intimate delight and pleaſure, which were not ſo ſuitable to a ſorrowful Confeſſion of Sin, Levit. 5. from verſ. 6. to 14. (4ly,) If a man ſin thorow ignorance or negligence in the holy things of God, by detaining the Firſt-fruits or Tythes, or any other thing due to the Prieſts or Levites (which muſt be underſtood of ignorant and unadviſed, not preſumptuous (h)For preſumptuous ſinning there was no Sacrifice appointed, Numb. 15.30.defrauding God of what belonged to him,) then he ſhall bring a greater Sacrifice than was appointed for other Treſpaſs-Offerings (to ſhew the greatneſs of the Sin of defrauding God) viz. a Ram without blemiſh, with as much money as the Prieſt ſhall value the Treſpaſs at, according to the proportion of the Shekel of the Sanctuary, and He ſhall add a fifth part (i)See Levit. 27.13, 15, 19.thereunto, to make him more careful for the future how he offends in the like kind, Levit. ch. 5. from verſ. 14. to the end. (5ly,) If a man wittingly injure and wrong his Neighbour in things committed to his Truſt, or in Fellowſhip and Partnerſhip, or violent taking away any thing from him, or fraudulent detention of that which he hath found, (which Sins though immediately committed againſt man, are alſo Treſpaſſes againſt God, becauſe againſt his Law,) if this perſon were convicted by the Law, he was by virtue of thoſe Judicial Laws, Exod. 22. to pay double; but if, as the caſe is here ſuppoſed, out of Conſcience he confeſſed what the Law could not convince him of, only a fifth part was to be added to the Principal, according to the eſtimation of the Prieſt, and given to him to whom it appertained. And then the Tranſgreſſor ſhall offer for his atonement a Ram without blemiſh for his Treſpaſs-Offering. So that upon the whole matter where either God in the external Duties belonging to his Worſhip, or their Brethren in civil affairs were any way damaged by the Offendor, there a Treſpaſs-Offering (k)See further concerning Treſpaſs-Offerings, Levit. 7. from 1. to 9.was to be offered; for other Tranſgreſſions the Sin-Offering ſufficed. All the remainder of the Sin and Treſpaſs-Offering, beſides what was offered to the Lord, the Prieſt was to have, Skin and all, whereas in the Burnt-Offerings he had only the Skin.
Levit. 6. from 1. to 8.
Hitherto the ſubſtance and matter of the ſeveral ſorts of Sacrifices hath been preſcribed, now the ſeveral Rites belonging to each of them are ſet down more particularly. And (1.) concerning the daily Burnt-Offering which was to be offered firſt every Morning and laſt every Evening [ſee Exod. 29.38, 39. and Numb. 28.3.] The Prieſt was to burn it with a ſlow fire, and by ſo many pieces, one after another, that it might laſt all night, which required his intentive care and vigilancy upon the Service, and the fire of the Altar was to be nouriſhed continually, and never ſuffered to go out. The Prieſt alſo putting on his linnen Garment, was to carry forth the aſhes without the Camp unto a clean place. (2ly,) Concerning the Meat-Offering, whereof the Prieſt was to burn an handful upon the Altar, and the remainder Aaron and his Sons were to eat unleavened in the Court of the Sanctuary. And upon this occaſion we have the Offering ſet down that Aaron was to offer to God in the day of his anointing, and which his Sons ſucceſſively (who ſhall come to be High Prieſts after him) ſhall offer to the Lord in the day of their Conſecration, viz. the tenth part of an Epha of fine Flower, half in the Morning and half at Night, and it was to be wholly burnt on the Altar. (3ly,) Concerning the Sin-Offering, of which the Prieſt that offered it might eat, (except of ſuch Sin-Offerings whereof the blood was to be carried into the Tabernacle, viz. for the Tranſgreſſion of the High Prieſt, or of the whole Congregation, [Levit. 4. v. 5.16.] or the yearly Sin-Offering on the day of Expiation, [Levit. 16.17.] for theſe were to be burnt without the Camp,) but of other Sin-Offerings the Sons of Aaron might eat *Nihil cedebat offerentibus ex hoſtiis pro peccato, & delicto.if they were free from legal uncleanneſs. And if any of the blood of the Sin-Offering was caſually ſprinkled on any of the Garments of the Prieſt, they were to be waſhed clean again in the Court of the Tabernacle where the waſhing-Laver ſtood. If the fleſh of the Sin-Offering was boiled in an Iron or Braſs-pot it was to be rinſed or ſcoured, but if in an Earthen pot, becauſe the liquor might poſſibly ſoak into it, it was to be broken; all which things ſeem to be appointed to ſhadow forth the Contagion of Sin. Levit. 6. from 8 to the end. (4ly) Concerning the Treſpaſs-Offering, of which every male among the Prieſts might eat in the holy Place. The Text ſays, As is the Sin-Offering, ſo is the Treſpaſs-Offering, there is one Law for them both; that is, the Prieſt was to have of this as He had of the other. As to the Meat-Offerings they were to accompany thoſe Sin and Treſpaſs-Offerings, if they were baked or fried, and ſo to be eaten hot, they were the Prieſts portion that offered them, who might eat them preſently; but if the Meat-Offerings were mingled with Oil, or were dry Flower not mingled with Oil (ſuch as was the Meat-Offering for Sin, Ch. 5.11.) theſe might be reſerved to be dreſſed afterwards at their leiſure, and were equally to be divided among all the Prieſts. (5ly,) Concerning the Peace-Offerings, of which there were three ſorts: Firſt, Thank-Offerings for particular Mercies received, which were to be accompanied with unleavened Cakes mingled with Oil, and unleavened Wafers anointed with Oil, and Cakes mingled with Oil of fine Flower fried. And beſides theſe Cakes the Offerer was to offer with his Sacrifice leaven'd bread. For becauſe this Meat-Offering was only for food to be eaten, and no part of it to be burnt upon the Altar; leaven is here allowed, though otherwiſe forbidden, as we may ſee Levit. 2.11. And it was allowed poſſibly that it might be a ſign and intimation that this Oblation was before thought upon, ſolemnly prepared, and not ſuddenly offered. And out of the whole Oblation the Offerer is appointed to offer one leavened Loaf for an Heave-Offering to the Lord, and it was to go to the Prieſts that ſprinkled the blood of the Peace-Offerings; the reſt was for the Offerer and his Family, as the remainder of the Fleſh (after the Prieſt hath had his ſhare) was to be alſo, Deut. 27.7. and Deut. 12.6, 7. But the fleſh of the Sacrifice of this kind of Peace-Offering was to be eaten the ſame day whereon it was offered both by Prieſt and people, and not any of it to be kept until the next Morning. 2ly, Peace-Offerings that were offered by way of Vow, that is, which men vowed that they would give unto God, if He would pleaſe to grant them ſuch or ſuch a Mercy, and which, when God had ſatisfied their deſires, they were to pay unto Him accordingly. For theſe they had two days allowed them for the eating of them, and what was left to the third day was to be burnt with fire;*God poſſibly might intend hereby to teach them that He would be worſhipped as He himſelf appointed, and not as they in their own reaſon might think fit. which if they did not obſerve, their Sacrifice ſhould not be imputed or reckoned to them as an acceptable Sacrifice by the Lord, but rather as an abomination, and ſuch perſons ſhould be puniſhed for their Iniquity. (3ly,) Such Peace-Offerings as were brought as a voluntary offering by way of acknowledgment of the Lords goodneſs to them in the general. Now the fleſh of the Peace-Offerings not being to be eaten in the holy place, but carried out thence (after it had been killed at the Tabernacle, and the fat burnt upon the Altar,) and eaten elſewhere, [ſee Levit. 10.14.] if it were caſually touched by any unclean perſon or thing, order is here given that it ſhould not then be eaten as an holy Sacrifice, but burnt with fire, becauſe being ſo defiled it was not fit to repreſent Chriſt, who was perfectly holy and pure. But as to the fleſh of the Sacrifice which remained clean and fit to be eaten, all both Prieſts and Owners (that were clean themſelves) might eat of it. But if any being unclean either by reaſon of any natural uncleanneſs that was then upon them, or by touch of any unclean thing, did yet wittingly(l)If they did it ignorantly and unwittingly, a Sacrifice of atonement was appointed for them, Lev. 5.2. But thoſe that hate to be reformed, God will not reckon them among his people. In like manner thoſe that partake of the Signs and Seals of Grace unworthily, eat and drink judgment to themſelves, 1 Cor. 11.27, 28, 29. and preſumptuouſly eat of the Peace-Offerings, ſuch perſons ſhall be Excommunicated and cut off from the Communion of Gods people, or (as ſome underſtand it) by Divine Vengeance.
Further God Commands Moſes to charge them to forbear eating the fat of any of thoſe Cattel that were appointed for Sacrifice; but the fat of ſuch Beaſts if they died of themſelves, or were torn in pieces, might be employed to any other uſe; but that kind of fat which we call Suet they might not eat, though other fat that was mix'd with the fleſh they might eat of. And as they were to forbear eating fat, ſo alſo blood, for the Reaſons mentioned before, Ch. 3. verſ. 17. ſee alſo Gen. 9.4. and Levit. 17.14.
Laſtly, Moſes from the Lord gives them this Command, that whoſoever offered a Peace-Offering ſhould bring it himſelf, in his own perſon, and not another for him, and He ſhall himſelf, with his own hand, preſent that part which is to be an Oblation to the Lord, viz. the fat with the Breaſt and right Shoulder; then the Prieſt ſhall burn the fat upon the Altar, but the Breaſt being waved before the Lord, and the Shoulder elevated or lifted up ſhall be his Portion. See Exod. 29.22. For this (He tells them) is the portion and reward appointed by God to Aaron and his Sons by virtue of their Ʋnction to the Prieſtly-Office, and to be paid them by the Children of Iſrael from the day of their anointing.
Levit. Ch. 7. whole Chapter.
SECT. XXX.
MOſes now by direction from God gathering the Children of Iſrael together, ſpends ſeven days in conſecrating Aaron and his four Sons, obſerving the manner and Ceremonies preſcribed for their Conſecration, Exod. Ch. 28. & 29.*See Sect. 21. partic. 12. viz. 1. He waſhes them with water. 2ly, He puts the High Prieſts Veſtments and rich attire upon Aaron. 3ly, Anointeth the Tabernacle with the Altar and Laver, and ſprinkles the Altar ſeven times with the Oil of Conſecration, becauſe it was conſecrated to a more ſpecial uſe than other parts of the Tabernacle. 4ly, He anointeth Aaron. 5ly, He puts the holy Garments upon his Sons. 6ly, He offers for them all a Bullock for a Sin-Offering, one Ram for a Burnt-Offering, and another Ram for a Sacrifice of Conſecration. 7ly, With the blood of the Ram He ſprinkled certain parts of their bodies, and their Garments as was preſcribed, Exod. 29. 8ly, He offered a Meat-Offering for them, as a Thanksgiving to God for that great favour vouchſafed to them, in ſetting them apart to this holy Function. 9ly, He charges them to boil and eat their portion of the Sacrifice at the door of the Tabernacle, and to continue there ſeven days and nights to conſummate the time of their Conſecration. All which they perform'd accordingly.
Levit. Ch. 8. whole Chapter.
SECT. XXXI.
ON the very next day after the ſeven days of the Prieſts Conſecration were ended, Aaron and his Sons entred upon the Execution of their Office. And Aaron firſt offered for himſelf a young Calf for a Sin-Offering, and a Ram for a Burnt-Offering, which intimated that the High Prieſt was Himſelf a Sinner, and not fit to ſtand as a Mediator between God and the people. 2ly, He offered for the people a Kid of the Goats for a Sin-Offering, and a Calf and a Lamb for a Burnt-Offering, to which was added the Meat-Offering, and a Bullock and a Ram for a Peace-Offering. Then Aaron lifted up his hands towards the people, and bleſſed them, ſee Numb. 6.23. Moſes now goes with Aaron into the Tabernacle that He might inſtruct him concerning the Service he was there to perform, viz. about the Lights, the Table of Shew-Bread, and the Altar of Incenſe, &c. And Moſes and Aaron when they came out bleſſed the people again. The Glory of the Lord now appeared to all the people, and ratified the Prieſts Conſecration and entrance into their holy Function by ſending Fire (m)Moſes at the Conſecration of Aaron and his Sons ſacrific'd with common fire, as appears Ch. 8.20, 21. But upon Aarons firſt ſacrificing, Ch. 9.24. Fire came out from the Sanctuary, or from Heaven, which was not to be ſuffered afterwards to go out, according to Gods appointment, Ch 6.13. And therefore, as ſome conceive, this Fire was charily carried in ſome Veſſel for the purpoſe when they journied in the Wilderneſs, and ſo it continued until the Temple of Solomon was built, and then Fire came down again from Heaven, 2 Chron. 7.1. which continued unto the Captivity of Babylon, and is ſaid to be miraculouſly renewed, 2 Maccab. 1.18. but whither it was or no, is uncertain.from his glorious Preſence; that is, either from Heaven, 2 Chron. 7.1. or out of the Tabernacle which conſumed the Burnt-Offering, and the fat on the Altar; which the people ſeeing ſhouted for joy, and fell on their Faces, giving thanks to the Lord for this great Sign of his favour and acceptance of their Sacrifices.
Levit. Ch. 9. whole Chapter.