Commentary on the Pentateuch, Commentary 2 · Chapter 20

Commentary on the Pentateuch · Commentary 2 · Chapter 20

p. 58CHAP. XX. Ver. 1. God ſpake all, &c.]

ALL the Ten are of divine autoritie. Papiſts diſanulling the ſecond, that yet they may retein the number of ten words (ſo loth are Hereticks to have their aſſ… cars ſeon) they divide the laſt, which yet is called the Commandement, not the Commandements. Rom. 7.7. Vaſques not able to anſwer our p. 59Argument, ſaith, That the ſecond Commandement belonged to the Jews onelyonly.

Ver. 2. Which have brought thee] God's bleſſings are binders; and everie deliverance a tie to obedience.

Ver. 3. Thou ſhalt have] This Thou reacheth everie man. Xenophon ſaith of Cyrus, that when hee gave anie thing in command, hee never ſaid, Let ſom one do this; but, Do thou this. Hoc tu facias. Xenophon. Cyropaed.[No other Gods before mee] But know and ſerv mee alone with a perfect heart, and with a willing minde. 1 Chron. 28.9. Hoc primo praecepto reliquorum omnium obſervantia praecipitur, ſaith Luther. In this firſt Commandement the keeping of all the other nine is commanded.

Ver. 4. Thou ſhalt not make unto thee] i. e. For religious uſe; for civil they may bee made. Mat. 22.20. Howbeit the Turks will not indure anie Image, no not upon their coins, becauſ of this ſecond Commandement. The Papiſts by their ſacrilegeous practices have taken away this Commandement out of their vulgar Catechiſm. This is a great ſtumbling-block to the Jews, and a let to their converſion: for ever ſince their return from Babylon, they do infinitely abhor Idolatrie. And for their coming to Chriſtian Sermons, they ſaie, That as long as they ſhall ſee the Preacher direct his ſpeech and praier to that little wooden Crucifix, that ſtand's on the Pulpit by him, Specul. Europ.to call it his Lord and Saviour, to kneel to it, to embrace it, to kiſs it, to weep upon it (as is the faſhion of Italie) this is preaching ſufficient for them, and perſwade's them more with the verie ſight of it, to hate Chriſtian Religion, then anie reaſon that the world can allege to love it.

Ver. 5. Thou ſhalt not bow down] Images came firſt from Babylon. For Ninus having made an Image of his father Belus, all that came to ſee it were pardoned for their former offenſes: whence in time that Image came to bee worſhipped, through the inſtigation of the Divel, who is, ſaith Syneſius, foreign, one that rejoiceth in Images. [Am a jealous God] Bee the gods of the Heathens good-fellows, ſaith one: the true God is a jealous God and will not ſhare his glorie with another, nor bee ſerved by anie but in his own waie. They that wit-wanton it with God, may look to ſpeed worſ then that Citizen in K. Edward the Fourth's daies did; who was executed in Cheapſide as a traitor, Speed's Chronfor ſaying hee would make his ſon heir of p. 60the crown; though hee onelyonly meant his own houſ, having a crown for the ſign. [Viſiting the iniquitie] This ſecond Commandement is the firſt with puniſhment: becauſ men do commonly puniſh ſuch as worſhip God in ſpirit and truth. As therefore one fire, ſo one fear ſhould drive out another; the fear of God, the fear of men.

Ver. 6. Ʋnto thouſands] Of ſucceeding generations. Perſonal goodneſs is profitable to poſteritie. And this promiſs though made to all, yet is more ſpecially annexed to this ſecond Commandement; to teach (ſaith one) that parents ſhould chiefly labor to plant pietie in their families, as they would have God's bleſſing intailed upon their iſſue.

Ver. 7. The Name of the Lord] That holie and reverend Name. Pſal. 111.9. that Nomen Majeſtativum, as Tertullian calleth it, dreadful among the Heathen. Mal. 1.14. The verie Turks at this daie chaſtiſe the Chriſtians that live amongſt them for their oaths and blaſphemies, darted up againſt God and Chriſt. The Jews alſo are much offended thereat, and it ſhould bee no ſmall grief to us to hear it. When one of Darius his Eunuchs ſaw Alexander the Great ſetting his feet upon a low table that had been highly eſteemed by his maſter, hee wept. Diod. Sic. lib. 17.Beeing asked the reaſon by Alexander, hee ſaid, It was to ſee the thing that his maſter ſo highly eſteemed, to bee now contemned, and made his foot-ſtool.

Ver. 8. Remember the Sabbath daie] Hee ſaith not, The ſeventh daie from the Creätion, but the daie of religious reſt; ſuch as is now our Chriſtian Sabbath, called a Sabbath-daie by our Saviour. Mat. 24.20. who is Lord of this Sabbath; called therefore the Lord's-daie, Rev. 1. 1 Cor. 10.Rev 11 Cor 10as one of our Sacraments is called the Lord's Supper, and the table of the Lord, becauſ inſtituted by him. Pope Sylveſter preſumed to alter the Chriſtian Sabbath; Hoſpin. de feſt Chriſt.decreeing that Thurſdaie ſhould bee kept through the whole year; becauſ on that daie Chriſt aſſcended, and on that inſtituted the bleſſed Sacrament of his bodie and bloud. And generally Papiſts preſs the ſanctification of the Sabbath as a mere humane inſtitution in religious worſhip; an ordinance of the Church; and do in their celebration more ſolemnly obſerv the Feſtivals of the Saints, then the Lord's Sabbaths, making it as Bacchus's Orgies, &c. that, according to what their practice is, it may more fitly bee ſtyled, Dies daemoniacus p. 61quàm Dominicus. The divel's-daie then God's. [To ſanctifie it] Let everie one of us keep the Sabbath ſpiritually, (ſaith Ignatius) foreign, Epiſt. 3.2d Magneſian.rejoicing in the meditation of Chriſt's Law, more then in the reſt of our bodies. The ox and aſs muſt reſt, wee muſt conſecrate a reſt: …s God on the ſeventh daie reſted not from his works of preſervation. John 5.17.

Ver. 9. Six daies ſhalt thou labor] God hath reſerved but one daie in ſeven, (as hee reſerved the Tree of knowledg of Good and Evil. Gen. 2.) yet wretched men muſt needs clip the Lord's coin. In manie places God's Sabbaths are made the voider and dunghil for all refuſe buſineſſes. The Sabbath of the Lord, the ſanctified day of his reſt (ſaith one) is ſhameleſly troubled and diſquieted. B. King on Jon. Lect. 7.The world is now grown perfectly profane (ſaith another) and can plaie on the Lord's-daie without book.

Ver. 10. But the ſeventh daie] Or, a ſeventh daie. Not onelyonly Hebrews, but alſo Greeks and Barbarians, did reſt from work on the ſeventh daie: witneſs Joſephus, Clemens Alexand. and Euſehius. That which they tell us of the river Sabbatius it's reſting, and not running on that daie, I look upon as fabulous. [Thou ſhalt not do anie work] OnelyOnly works of Pietie, of Charitie, and of Neceſſitie may bee don on the Sabbath daie. Hee that but gathered ſticks was paid home with ſtones. The firſt blow given the Germane Churches was upon the Sabbath daie, Dike of Conſ. pag. 276.which they careleſly obſerved. Prague was loſt upon that daie. [Thou and thy ſon, &c.] Everie mother's childe. The baſer ſort of people in Swethland do alwaies break the Sabbath, David's deſire by. R. Abbot.ſaying, That it's for Gentlemen to keep that daie. [Thy manſervant] There is an old law of the Saxon King Ina, If a villain work on Sundaie by his Lord's command, hee ſhall bee free.Sr. H Spelman in Concil.

Ver. 11. For in ſix daies] God took ſix daies to make the world in, to the end, that wee might bee in a muſe when wee think of it; and think on his works in that order that hee made them. [And reſted the ſeventh daie] Not as tired out, (for hee made all without either tool or toil; his Fiat onelyonly did the deed) but to give us example, as John 13.15. [Wherefore the Lord bleſſed, &c.] How God eſteemeth the ſtrict obſervation of the Sabbath daie, may appear by the exact deliverie of it. For hee hath fenced it about, like Mount Sinai, with marks and bounds, that profaneneſs might not approach it. 1. By his p. 62watch-word, Remember. 2. By his bountie, Six daies, &c. 3. By his ſovereigntie, It is the Sabbath of the Lord thy God. 4. By the latitude, Thou and thy ſon, &c. 5. By his own example, And reſted the ſeventh daie. 6. By his benediction, as here, Hee bleſſed it, and ordained it to bee a means of much bleſſing to thoſe that obſerv it. Add hereunto, that God hath placed this Command in the midſt of the Decalogue, betwixt the two tables; as much conducing to the keeping of both. It ſtand's like the ſenſus communis between the inward and outward ſenſes, Bo…in. Theat. Naturae.beeing ſerviceable to both. [And hallowed it] Diem ſeptimam opifex, ut mundi natalem, ſibi ſacravit.

Ver. 12. Honor thy father, &c.] Philo well obſerveth, that this fifth Commandement (which therefore hee maketh a branch of the firſt Table, and ſo divide's the Tables equally) is a mixt Commandement; foreign.and differ's ſomwhat from the reſt of thoſe in the ſecond Table. They conſider man as our neighbor, in nature like us: this, as God's Deputie by him ſet over us, and in his name, and by his autoritie performing offices about us. [That thy daies may bee long] A good childe lengthneth his father's daies; therefore God promiſeth to lengthen his. Ill children, as they bring their parents graie hairs with ſorrow to the grave; ſo they are manie times cut off in the midſt of their daies, as Abimelech was: God rendring upon him the evil that hee did to his father. Judg. 13.5. Beſides the pnniſhment they have in their poſteritie (to whom they have been peremptores potiùs quàm parentes.) Bern.One complained that never father had ſo undutiful a childe as hee had: yes, ſaid his ſon, (with leſs grace then truth) my grandfather had.

Ver. 13. Thou ſhalt not kill] A crying ſin. Gen. 4. For the which God make's inquiſition. Pſalm 9.12. and ſtrangely bring's it to light. It was a ſaying of King James, that if God did leav him to kill a man, hee would think God did not love him.

Ver. 14. Thou ſhalt not commit adulterie] Adulterie onelyonly is named; becauſe beſtialitie, Sodomie, and other uncleanneſſes (though more hainous) yet they do not directly fight againſt the puritie of poſteritie, and humane ſocietie, which the Law mainly reſpect's.

Ver. 15. Thou ſhalt not ſteal] i.e. Not rob or wrong another, foreign. Naz.either by force or fraud. 1 Theſ. 4.6. See the Note there. p. 63Baſil chargeth the Divel as a thief of the truth, in that hee had decked his crows with her feathers. And it was of the Divel ſurely that Shee had learned her anſwer, who beeing charged by her miſtreſs for ſtealing her linnens, Light for ſmoke. p. 85.and other things which ſhee found in her trunk, ſaid, that ſhee ſtole them not: and when ſhee was asked, how came they to bee laid and locked up there? Did not you do this? No (ſaid ſhee) it was not I, but ſin that dwelleth in mee.

Ver. 16. Thou ſhalt not bear] Neither bear it, nor hear it; raiſ, nor receiv wrong reports of another. Deut. 19.16. Make a lie, nor love it when it is made. Rev. 22.15. The truth muſt bee ſpoken, and that in love. Doeg had a falſ tongue, though hee ſpoke nothing but truth againſt David. Pſal. 120.3.

Ver. 17. Thou ſhalt not covet] See the Note on Rom. 7.7. and on Heb. 13.5. [Thy neighbor's houſ] Houſe is here firſt ſet, as that which hold's and harbor's all the reſt.

To theſe ten words written by God himſelf in the daie of the Aſſemblie, Divines have reduced thoſe other Laws, Moral, Judicial, and Cerimonial, written by Moſes. 34.27, 28. Deut. 10.4. And herein Alſtedius (that excellent Methodiſt) hath in his Harmonia Muſica (as in all thoſe brief but pithie Notes upon the Pentateuch) don the Church of Chriſt ſingular good ſervice; whom therefore (for a Preface to that which follow's in the opening of this and the three next Books, and for the uſe of mine Engliſh Reader) I have abbridged, tranſlated, and the ſame here inſerted.

SECT. I. Of reducing all the Moral Laws to the Decalogue.

TO the firſt Commandement belong laws that concern Faith, Hope, and Love to God.

Firſt, Faith: as, that there is but one God, and three Perſons Jehovah Elohim; that hee will ſend them a Prophet greater then Meſes. Deut. 18. that hee is to bee honored with our confidence, patience, and inward worſhip.

Next, Hope: of Favor, Grace, and Glorie.

Thirdly, Love to God with the whole heart; filial fear, humble praier, holie vows, conſtant care to avoid idolizing p. 64the creature, ſeeking to the Divel, tempting of God, liſtening to Seducers, &c.

To the ſecond Commandement belong laws made againſt groſs Idolatrie, will-worſhip, &c. and for right worſhip.

To the third pertein laws for Praier, Thankſgiving, Oaths, Lots, Blaſphemies, worthie walking, &c.

To the fourth; all laws of ſanctifying the Sabbath.

To the fifth; of honoring and reverencing Parents, Princes, Elders, &c. and of puniſhing rebellious children.

To the ſixth may bee reduced all laws concerning Murther, Revenge, Rancor, Smiting, Fighting, curſing the Deaf, laying a block before the blinde, &c.

To the ſeventh, all that is ſaid againſt Fornication, Adulterie, Sodomie, Inceſt, wearing the Apparel of the other Sex.

To the eighth; Laws againſt Robberie, Rapine, Uſurie, Sacrilege, deteining Wages or Pledges, removing Land-marks, accepting of Perſons, taking of Gifts, falſ Weights, &c.

To the ninth belong laws againſt Back-biting, Tale-bearing, Falſ-witneſſing, judging, not admoniſhing, &c.

To the tenth no laws are referred: becauſ it is wholly ſpiritual, and hath no viſible violations.

SECT. II. Of reducing Judicial Laws to the Decalogue.

TO the firſt Commandement: It was death 1. to denie obedience to the Prieſt, who was a type of Chriſt. 2. To perſwade Apoſtacie from the true God. 3. To ſeek to witches and wizzards.

It was likewiſe unlawful to make a covenant with the Canaanites, whom God had curſed: to make mixtures of diverſ kindes of creatures, &c. whereby they are taught ſinceritie in Religion and converſation.

To the ſecond Commandement: God commanded to aboliſh Images, Pictures, Idolatrous temples, Altars, Groves, &c. and forbad them, upon pain of death, to bow to Sun, Moon, or anie other ſtrange gods; becauſe Moſes his politie could not conſiſt of true worſhippers, and profeſſed Idolaters.

To the third Commandement: there were two kindes of p. 65blaſphemie or curſing of God; (whether it were mediate or immediate, direct or indirect) One proceeding of inſirmitie and impatience, the other of malice and obſtinacie. This later was to bee puniſhed with ſtoning: that former with ſom corporal puniſhment; as, beating, boring the tongue, &c.

To the fourth Commandement: The wilful profanation of the Sabbath was puniſhed with death. Tithes, Offerings, Firſtfruits, Firſtlings, and the like, were commanded by God, as part of the Prieſt's maintenance, due to them by the verie law of Nature. And the ſame cuſtom is at this daie commendably kept up, there not beeing a more equal and eaſie waie of mainteining the Miniſters of the Church, and ſo of upholding the Church's Miniſterie.

To the fifth Commandement: Wrong don to a Parent (whether by ſtriking or curſing) is parricide, and to bee puniſhed with death: ſo is wrong offered to the chief Magiſtrate; this is treaſon. Parents had power to command and correct their children, yea, in ſom caſes, to ſell them to their brethren the Iſraëlites, and to ſue out a Writ of Execution againſt them, if uncounſellable and incorrigible.

The Privilege of Primogeniture made for the honor of the familie, and prefigured hriſt.

The chief Magiſtrate is both ordained and ordered by God. Deut. 17. Inferior Magiſtrates muſt neither bee ſtrangers, nor eunuchs, nor baſtards, nor Ammonites, nor Moabites. Deut. 23. But they muſt bee men of courage, fearing God, &c.

To the ſixth Commandement: Four ſorts of capital puniſhments were in uſe among God's people: viz. ſtoning, burning, beheading, and ſtrangling. Execution was don either by the whole people, or elſ ſom deputed thereunto.

Man-ſlaughter was committed either by man or beaſt. If by a man, either it was voluntarie; and that was puniſhed with death: or involuntarie; and in that caſe, they had their cities of Refuge: theſe prefigured Chriſt, our ſole Sanctuarie of ſafetie. But if by a beaſt, the beaſt was ſtoned, as alſo the maſter of the beaſt, if don by his default.

Blows that cauſſed loſs of limbs, were puniſhed with the like loſs; or if not, with a reaſonable recompenſ.

Violence offered to a woman quick with childe, ſo as ſhee p. 66loſt her fruit, was death: but if ſhee were not quick, it was onelyonly a monie-mulct.

God ſtraitly charged them to abſtein from the uſe of beaſt's blood; that they might learn to abſtein much more from ſheddid man's blood.

Lepers were to live apart, leſt the ſound ſhould bee infected: and to intimate the contagiouſneſs of ſin.

A Jewiſh ſervant, if hee ſhould not go free at the year of Jubilee, was to bee bored in the ear with an awl, and to live and die with his maſter.

Hereto alſo pertein their laws for War: as, that new-married men, timorous perſons, and plough-men ſhould bee excuſed; that a ſouldier ſhould bee twentie years of age at leaſt; that the General ſhould deſire paſſage through his brother's countrie; that hee ſhould ſend forth ſpies; offer peace; lead on his ſouldiers; uſe ſtratagems; ſpare fruit-trees, equally divide the ſpoil; reſerv a part thereof for God; ſee that the Camp bee kept clean from ſin, &c.

To the ſeventh Commandement: Adulterie was death: and, in the High-prieſt's daughter, Fornication was burning; becauſ hee was a ſpecial type of Chriſt, and therefore his familie ſhould bee without blame or blemiſh.

Sodomie and beſtialitie were likewiſe death: ſo was the deflouring of an eſpouſed virgin, and a rape.

The Prieſt might not marrie anie, but a virgin.

The price of an harlot might not bee brought into the Sanctuarie. Polygamie and Divorce were permitted onelyonly, and not commanded.

Marrying with the brother's widdow was peculiar to the old Teſtament.

They were to marrie within their own tribes; becauſ our Lord was to ſpring of the Tribe of Judah.

Hee that defiled a virgin, was both to marrie her, and to endow her, ſo that hee had her parents conſent thereunto.

The prohibited degrees both of Conſanguinitie and Affinitie are Moral, Lev. 18. & 20.Lev 18and grounded upon verie good reaſon.

To the eighth Commandement: Man-ſtealing, Sacrilege, and compound theft, were puniſhed with death.

Uſurie is condemned by the Law of God.

p. 67The Law for things borrowed, depoſited, intruſted, lent, or found, is grounded upon this Rule. Hee that marreth another man's goods, robbeth him.

God would not have anie poor (that is, ſturdie beggers) amongſt his people.

To the ninth Commandement: Hereunto belong the laws for Eccleſiaſtical and Civil judgments.

SECT. III. Of the ſignification of the Cerimonial Laws; and firſt for holie Places.

THeſe Laws concern either holie Places, Times, Things, or Perſons.

The general law for holie Places was; That in that place onelyonly that God ſhould chuſe, holie Services ſhould bee performed. And this ſignified, 1. that through Chriſt alone wee muſt go to God in everie divine dutie. 2. That the time ſhall com, when wee ſhall injoie the immediate preſence of God in heaven.

The ſpecial Law was, as touching the Tabernacle, a lively type of Chriſt, and of the Church, and of each Chriſtian.

Now in the Tabernacle are conſiderable, 1. The cauſſes, and 2. the parts thereof. The cauſſes that concurred to the making of it up, are,

1. The Matter; which was various, voluntarie, and ſufficient: This figured that Free-will-offering, wherewith everie man ought to honor God, by trading with his talent, and by doing what hee is able for the maintenance of the Miniſterie, andrelief of the needie.

2. The Form: and ſo the Tabernacle was to bee made according to the pattern received in the Mount. To teach us, that God will bee ſerved according to his own preſcript onelyonly, and not after man's inventions.

3. The Efficient, was everie skilful workman, and by name Bezaleël and Aholiab. Theſe later figured out the Churches Chieftains, and Maſter-builders; as thoſe former, all gifted Miniſters.

Theſe were the cauſſes of the Tabernacle: the parts thereof p. 68(as well conteining as conteined) follow. Theſe all were ſo framed, as that they might eaſily bee ſet up or taken down, and ſo tranſported from place to place: whereby was ſignified, that while wee are in this tabernacle of the bodie (which ſhall bee taken down by death, and ſet up again by the reſurrection) wee are abſent from the Lord: and that the whole Church not onelyonly is a ſtranger upon earth, but alſo moveth from one place to another, as God diſpoſeth it.

The Covering of the Tabernacle ſet forth; that the Church and her members do ever ſit ſafe under God's protection.

The Court made up of diverſ pillars, ſignified, that the Church, in regard of the Miniſterie therein, is the pillar of Truth; and that the offices and abilities of the ſeveral members ought to bee as props to the whole bodie.

The holie Inſtruments and implements ſerved to ſet forth all the pretious gifts and ordinances of the Church; ſuch as are the Word, Sacraments, Faith, Holineſs, &c.

The Taches, whereby the Curtains were knit together, ſignified, that the ſeveral members of the Church Militant and Triumphant are but one Tabernacle.

The Covering of the Tabernacle was two-fold; Inward, and Outward; whereby was ſignified the internal and external eſtate of the Church.

The glorious gate ſignified the hearts of God's people made glorious by faith, whereby wee entertein Chriſt.

The Tabernacle fitly knit together by it's joints, and rightly erected, ſignified the Church of Chriſt fitly compacted by that which everie joint ſupplieth, and making increaſ with the increaſ of God. Epheſ. 4.16. Col. 2.19.

The Veil ſignified the fleſh of Chriſt, whereby his Deitie was covered, and a waie paved for us to heaven.

The Veil was filled with Cherubims: to ſhew how ſerviceable the Angels are to Chriſt and his people.

The Holie of Holies ſhadowed out the third heaven, into the which Chriſt onelyonly entred, and wee by him.

The Ark of the Covenant covered with gold, figured Chriſt, in whom the God-head dwelleth bodily; and in whom are hid all the treaſures of wiſdom, &c.

The Teſtimonie laid up in the Ark, ſignified Chriſt, the end of the Law; which alſo hath it's teſtimonie from him.

p. 69The golden Cenſer ſignified, that all our ſervices muſt bee perfumed, and perfected by Chriſt, before they can bee accepted.

The golden pot of Manna in the ſide of the Ark was a ſacrament of that eternal life, that is laid up for us in Chriſt. Col. 3.3.

Aaron's rod bloſſoming was a ſign of God's fatherlie affection, whereby it com's to paſs, that wee bloom and flouriſh under the croſs.

The Sanctuarie, or Tabernacle of the Congregation was the waie into the Holie of Holies; and ſignified the Church-Militant, through which wee enter into heaven.

The braſen Altar for Burnt-offerings ſhadowed out the humanitie of Chriſt, which is ſanctified by his De…tie, and ſupported under all his ſufferings for us.

The Altar of Incenſ ſignified, that Chriſt appeareth for us before his Father, and maketh all our ſervices accepted by the ſacrifice of himſelf, once offered for ſin.

The Table furniſhed with ſo manie loavs, as there were Tribes in Iſraël, ſignified, that God keep's a conſtant table in his Church for all believers.

The golden Candleſtick with his ſeven lamps figured the glorious light of the Goſpel, whereby God hath ſhined in our hearts, to give the light of the knowledg of the glorie of God in the face of Jeſus Chriſt. 2 Cor. 4.6.

The Laver wherein the Prieſts waſhed themſelves before they miniſtred in the Tabernacle, ſignified, that wee cannot draw nigh to God in his ſervices, without due preparation.

The outer Court ſignified the viſible Church, wherein hypocrites alſo partake of external privileges.

Lo, theſe are the things typed out by the Tabernacle: and and they cannot bee better underſtood then by God's own interpretation of them, when hee ſaith. Exod. 25. Let them make mee a Sanctuarie that I may dwell in the middeſt of them. For in thoſe words (as learned Junius obſerveth) is conteined an explication of all the above-ſaid Cerimonies.

p. 70SECT. IIII. Treating of Holie Times.

COncerning holie Times, the Law is either general or ſpecial.

The general Law is, partly, concerning the moſt ſtrict reſt from all ſervile works; and partly concerning the Sacrifices which were on thoſe holie daies to bee offered. The former figured that Reſt, whereunto God in his due time will bring us.

The later ſerved not onelyonly to exerciſe the Jews (prone to exceſs) with the hard yoke of great expenſ; but alſo, by the great charge they were at, to ſhadow out the great worth of Chriſt, far beyond all worldly treaſures.

The ſpecial Law concerned, 1. holie Daies. 2. Holie Years. Holie-daies were either quotidian, or ſolemn. And theſe later were partly the New-moons, partly the Sabbath, and partly the Feaſts; which Feaſts were either more ſolemn; as the Paſsover, Pentecoſt, and Feaſt of Tabernacles; or leſs ſolemn; as the Feaſt of Trumpets, and the Feaſt of Attonement.

Holie years, were 1. the Sabbatical or ſeventh year. Or, 2. the Jubilee or fiftieth year.

The explication of all theſe is, as followeth.

1. The continual Sacrifice was offered twice everie daie; that the people might, everie morning and evening, bee admoniſhed of their ſin-guiltineſs: and withal, might bee exerciſed in the remembrance and belief of the continual ſacrifice of Chriſt for their ſin. It ſignified alſo our daily ſervice, or continual ſacrifice of Praiſ and Holineſs, offered up to God in the name of Chriſt.

2. The New-moon-ſacrifice ſerved to ſet forth, that all our time, and actions don therein, are ſanctified unto us by Chriſt.

3. The Sabbath was a memorial of the Creätion: it was alſo a type partly of Chriſt's reſting in the grave, and partly of our reſt in Chriſt; the begining whereof wee have here, the perfection of it in heaven. And whereas ſpecial order was taken, that no fire ſhould bee kindled on that daie; it was to p. 71ſignifie that Chriſt his reſt, and ours in him, was, and ſhould bee free from the fire of affliction.

4. The holie Feaſts were (in general) appointed for theſe ends and uſes. 1. To diſtinguiſh the people of God from other nations. 2. To keep afoot the remembrance of benefits alreadie received. 3. To bee a type and ſigure of b…nefits yet further to bee conferred upon them by Chriſt. 4. To unite God's people in holie worſhips. 5. To preſerv puritie in holie worſhips preſcribed by God.

5. The Paſſover of thoſe that were clean, celebrated in the begining of the year, figured out the time, manner, and fruit of Chriſt's Paſſion. The Paſſover kept by thoſe that had been unclean, ſignified, that Chriſt profiteth not ſinners as long as they perſiſt in their uncleanneſs: and ſo it figured out the time of repentance.

6. At the Feaſt of Pentecoſt, there was a daie of waving and of offering the Firſt-fruits. The former ſignified, that the handful of our fruits, that is, our faith and good works are not accepted of God, unleſs they bee waved by Chriſt, our High-prieſt. The later, that God's bleſſings are to bee joyfully and thankfully received, and remembred.

7. The Feaſt of Tabernacles, beſides that it brought to minde the Iſraëlites wandering in the wilderneſs, it did notably ſet forth the Church's pilgrimage in this preſent world; which yet is ſo to bee thought on, as that, with greateſt ſpiritual joie, wee remember and celebrate our Redemption by Chriſt's death.

8. The Feaſt of Trumpets ſignified that continual cauſ of cheerfulneſs and thankfulneſs, that the Saints ſhould have by Chriſt's death.

9. The Feaſt of Attonement ſignified, that the ſins of God's people in their holie-meetings, and daily ſervices, ſhould bee expiated by Chriſt. Moreover, Attonement was alſo made for the moſt holie Place, and for the Sanctuarie. That ſignified, that the viſible heaven alſo was defiled by our ſin, and need bee purged by Chriſt's blood. This, that the Catholick Church is by the ſame blood of Chriſt made alone acceptable to God. By the application that was made for ſeveral perſons, was ſet forth the applicatorie force of faith. Furthermore, that application and expiation was made by a live and a ſlain goat. Upon p. 72the live goat (called the ſcape-goat) were put the offenſes of the Children of Iſraël; and the goat thus Cerimonially laden, was let go into the wilderneſs: the other goat was ſet apart for a whole-burnt-offering. The former Cerimonie ſignified, that the Son of God came down from heaven into the wilderneſs of this world, that hee might take away the ſins of the world: The later ſhadowed out the blood of Chriſt, which alone cleanſeth us from all ſin.

10. The ſeventh-year-Sabbath had both an Eccleſiaſtical and a Civil uſe. For 1. it did ſet forth and commend to the people the ſpiritual Sabbath, which begineth in the expiation wrought by Chriſt. 2. It diſtinguiſhed this Nation from others. 3. It exerciſed the people in confidence of God's Providence. 4. It much conduced to the fruitfulneſs of the fields, which, if exhauſted with continual tillage, would have grown barren, and ſo an evil report would have paſſed of the holie Land.

11. The years of Jubilee had their Eccleſiaſtical, Political, and Chronological uſe. For 1. they ſignified the Jubilee of Grace and Glorie; both which Chriſt doth both proclaim, and confer upon his people. 2. They were a great help to the poor. 3. They preſerved the diſtinction of Tribes. 4. They ſerved to diſtinguiſh the times thence forth, from the diviſion of the Land, in the year of the World 2050 to the deſtruction of Jeruſalem. 5. They figured the Reſt that the Land ſhould have by the juſt judgments of God, for the ſins of the people.

SECT. V. Treating of Holie Things.

HOlie Things, were either Common, as Oil; or Proper; and theſe again were either Principal, or leſs Principal. The Principal things were Sacrifices; the requiſites whereof were three: viz. fire, ſalt, and fat: the kindes of Sacrifices were ſix; viz. 1. A whole-burnt-offering. 2. An Oblation or Meat-offering. 3. A Peace-offering. 4. A Sacrifice for ſin of Ignorance, or Error. 5. A Sacrifice for wilful wickedneſs. 6. A Sacrifice of Conſecration. The leſs principal things p. 73perteined either to all in general, as Firſt-fruits, tenths, vows, &c, Or to the Prieſt peculiarly; as, Incenſ, Holie-water, Trumpets.

The application of theſe is thus.

1. Oil is ſaid to bee a moſt holie thing, becauſ uſe was made of it in the conſecration of the Tabernacles, Prieſts, and People. It ſigured out the oil of Gladneſs, that is, the gifts of the Holie Ghoſt, which Chriſt received without meaſure; and after that, by him, all the parts of the Church, both Paſtors and all Chriſtians; for all and onelyonly ſuch are annointed with the Oil of Gladneſs. Now this Oil was ſo made up of moſt pretious things, and the confection thereof by none to bee imitated, as might beſt ſet forth, that reprobates are not conſecrated with the annointing of God's children.

2. The ſire that came down from heaven, and was to bee continually kept alive ſignified four things. 1. The fire of God's wrath kindled and kept in by our ſins. 2. The fire of God's favor, whereby our ſins are conſumed in Chriſt. 3. The fire of the Holie Spirit's operation upon all believers; but eſpecially upon the Apoſtles and their ſucceſſors. 4. Laſtly, the fire of tribulation, which cauſſeth us to aſſpire towards heaven.

3. The Salt of the Covenant was a ſymbol of incorruption; that is, of perpetual continuance in the Covenant of God: And ſo it ſignified, that everie faithful Chriſtian is ſo confirmed in the Covenant of God by Faith, that, by the ſalt of affliction, hee is preſerved againſt temptations and aſſaults of all ſorts.

4. The Fat of the Sacrifices was holie to God alone: and hereby was ſignified, that wee ought to conſecrate our choiceſt things to God; that ſo wee may obtein the fatneſs and ſweetneſs both of Grace and Glorie laid up for us in Chriſt.

5. A Rite common to all Sacrifices offered up of living creatures, was, the ſprinkling of the blood by the Prieſt upon the Altar. Hereby was ſignified the blood of Chriſt, who, is both our Prieſt, Altar, and Sacrifice. Thoſe great drops of his blood, I ſaie, are hereby ſignified, wherewith believer's hearts (which alſo are ſo manie altars) are ſprinkled.

6. The whole-burnt-Sacrifice was an Offering whereby the Sacrificer teſtified that hee gave himſelf up wholly to Chriſt; and that hee believed, that Chriſt was his with all his benefits; p. 74as alſo, that hee was all of a light flame with the fire of Charitie.

7. In the Meat-offering, it was not lawful to offer leaven, or anie thing that leaveneth, as honie: whereby was ſignified, that corruption both in Doctrine, Life, and Diſcipline, is to hee put far away, if wee would offer up our ſelves to God.

8. In Peace-offerings, leavened bread alſo was made uſe of: that together with our chearful praiſing of God, wee may remember our afflictions, the propertie whereof is to leaven the heart. Pſalm 73.21.

9. The Waving of ſom part of the Sacrifice in Meat-offerings and Peace-offerings, ſignified, the continual motion of our lips in Praiers and Praiſes.

10. The Sacrifice for Errors and infirmities ſignified, that all our ſins are mortal, and cannot bee pardoned, but through Chriſt alone.

11. The Sacrifice of Conſecration ſhewed the difference between the Levitical Prieſts and Chriſt: viz. that they had need to offer for their own ſins; but hee, for the ſins of his people onelyonly.

And theſe are the Cerimonial Sacrifices: all which ſignified the ſacrifice of Chriſt, and the ſacrifices of Chriſtians; (ſuch as are all their Moral works proceeding from Faith: viz. a contrite Spirit, Alms, Praier, &c.) And laſtly, that offering up of the Gentiles mentioned by the Apoſtle. Rom. 15.16.

Furthermore, in all Sacrifices, clean things onelyonly were to bee offered: whereby was ſignified the puritie of Chriſt and of all his members. Like as the offering of Doves ſignified, that dove-like ſimplicitie of Chriſt and his people: which ſimplicitie proceedeth from the Holie Ghoſt, who is alſo repreſented by the Dove.

12. Firſt-fruits were holie to God: and thereby, all a man's ſubſtance alſo was made holie. This ſignified 1. that the holineſs of Chriſt was the holineſs of the whole Chruch. 2. That the children of believing parents are holie.

13. Tithes, by Divine Cerimonial right, belonged to the Prieſts for their maintenance: but by Moral right they were holie to God; who by this means required to bee acknowledged the owner and giver of all good things. In the New Teſtament, Tithes, though they bee not p. 75of neceſſitie, yet are they of perpetual equitie, as to the maintenance of the Miniſterie.

14. The tenth of the Tithes (which the Levites out of their Tithes offered to the High-prieſt) ſignified the Prerogative of Chriſt; in whom wee are all tithed.

15. The Cerimonial Vow, and the Redemption thereof, was part of the Worſhip of God: yet without opinion of Satisfaction and Merit: this then make's nothing at all for thoſe that now adaies impoſe upon the people laws of Vows, and Redemption of Vows, with an opinion of Neceſſitie▪ Satiſfaction, and Merit. Vows are a ſervice pleaſing to God, ſo they bee made and uſed freely; as, exerciſes of Pietie, and as helps thereunto. The ſame may bee ſaid of things devoted.

16. Novals, were the fruits of trees, which for the three firſt years beeing accounted as uncircumciſed, were in the fourth year offered up to the Lord: to teach us, that all our food is uncircumciſed unto us by reaſon of ſin, but is circumciſed by Faith in Chriſt; beeing received with Praying, and Thankſgiving.

17. The holie Perfume figured the grace of the Holy Ghoſt, wherewith the ſervices of the Saints are ſanctified.

17. The holie water of Attonement was a figure of that bleſſed fountain of Chriſt…s blood, ever running for the waſhing away of the filth of ſin.

19. The burning of the Sacrifices, ſignified Chriſt burnt in the fire of his Father's wrath for our ſins: but the burning of the garbage and excrements, ſhadowed out the crucifying of the old man. Laſtly, thoſe things that were not to bee burnt, noted the victorie of Chriſt, and of our faith.

20. The two Trumpets of ſilver were uſed by the Prieſt for cauſſes Eccleſiaſtical and Civil. As to the former, they blew to call an Aſſemblie, and to rejoice ſpiritually; and this they did without an alarm. As to the later, they ſounded to go forward, or to go forth to battle; and this was don with an alarm. By all which was ſignified, the glorious inſtancie and efficacie of God's faithful Miniſters in reproving of ſin, in preaching the glad tiding of ſalvation, and in ſtirring men up to the ſpiritual warfare.

p. 76SECT. VI. Of Holie Perſons.

HOlie Perſons are conſidered either in general or more particular.

That which is to bee taken notice of in the general, is, that God would not approve of anie work but what was don by a ſacred perſon. To teach us, that good works pleaſ not God, unleſs the man that doth them bee firſt juſtified.

More particularly; Holie Perſons were either thoſe that ſerved at the Altar, or other holie Ones: Thoſe that ſerved at the Altar, were the High-prieſt, the reſt of the Prieſts, and the Levites. Thoſe other holie Ones were the Nazarites, and clean perſons. …et us view them ſeverally.

1. The office of the Prieſt was to offer Sacrifice, and to praie for the people: hereby was ſignified the Merit and Interceſſion of Jeſus Chriſt.

2. The Conſecration of the Prieſts, and their freedom from all bodily blemiſh, ſignified the holineſs of Chriſt, both habitual and actual.

3. The holie Garments, and their ſtately braverie ſignified the beautie and braverie of Chriſt and his Church. Pſalm 45.

4. The Annointing of the High-prieſt ſignified the annointing and appointing of Chriſt to his office of Mediator.

5. The holie Abſtinence of the Prieſts ſignified the actual holineſs of Chriſt.

6. The High-prieſt was a lively type of Jeſus Chriſt, as the Apoſtle excellently ſet's forth in his Epiſtle to the Hebrews. The other Prieſts repreſented our dignitie in Chriſt, and our dutie toward him. 1 Pet. 2. Apoc. 1.5, 6. The High-prieſt ſhadowed out both the Perſon and the Office of Chriſt. His Perſon, as hee was a man like unto other men, and yet ſuperior to them in Office and Ornaments: which Ornaments did thus repreſent the three-fold Office of Chriſt. The bells and pomegranates hanging at the hem of his garment ſignified the Prophetical Office of Chriſt. The Plate of Gold, whereupon was engraven HOLINES TO THE LORD, ſignified his p. 77Prieſtlie Office. The Bonnet, Mytre, upon the High-prieſt's head, typified his Kinglie Office. Other ornaments common to the High-prieſt, with the reſt of the Prieſts, ſignified, partly the gifts of Grace, and partly the Chriſtian Armor, which the Apoſtle deſcribeth. Epheſ. 6. as conſiſting in the girdle of truth, the breſt-plate of righteouſneſs, &c.

7. Thoſe twelv pretious ſtones in the Breaſt-plate, were a type of the old and new Church; that conſiſting of twelv Tribes, and this collected by twelv Apoſtles. Thoſe two pretious ſtones in the ſhoulder-piece, figured likewiſe thoſe two Churches, as they have the two Teſtaments. Thoſe two pretious ſtones in the Breaſt-plate of Judgment, the Ʋrim and Thummim were a type of Chriſt, who is our onelyonly Light and Perfection.

8. There was but One High-prieſt: there is but One Mediator betwixt God and man, the Man Chriſt Jeſus.

9. The Prieſts onelyonly did partake of the Sacrifices; ſo Chriſtians onelyonly have communion with Chriſt.

10. Aaron bore the Names of the Children of Iſrael before the Lord: So doth Chriſt his Church, and all the members thereof; for whom hee continually appear's in heaven.

11. The binding of woven work ſtrengthened the robe that it might not rent: This ſignified the righteouſneſs and ſtrength of Chriſt for the ſalvation of his people, and ſubverſion of his enemies.

12. When Aaron entered into the holie Places, his bells gave a ſound: Hereby was ſignified Chriſt's Interceſſion for us, the Spirits making requeſt in us, and the dutie and propertie of all faithful Paſtors.

13. The High-prieſt might not marrie anie but a virgin, from among his own people: This figured, that the Church was to bee preſented unto Chriſt as a pure virgin.

14. The High-prieſt was forbidden to lament or to rent his garments: So Chriſt, after his Reſurrection obteined Glorie and Joie, without anie mixture of grief or ignominie.

15. The Prieſts and Levites that ſerved at the Tabernacle, figured the Eccleſiaſtical Hierarchie; as it admit's of diverſ Orders and Degrees.

16. The Nazarite's Vow was, to ſeparate himſelf unto the Lord by a ſpecial holineſs: Hereby was ſignified the p. 78puritie of Chriſt, and withal his countrie of Nazareth, by an alluſion of name.

17. Thoſe that were Legally unclean (either by meats, or carcaſſes of men, or leproſie) were firſt ſeparated, and then cleanſed. In like ſort, all our ſins of what ſize ſoever, do ſeparate us from God, and ſom of them from his Church alſo; beeing all expiated in, and by Chriſt alone.

17. The uncleanneſs of childe-bearing-women, ſet forth the filth of natural corruption.

19. The caſting of Lepers out of the Camp, was a figure of Excommunication.

20. The houſ and all the goods of Lepers were unclean, and therefore either burned or deſtroied: To teach us to aboliſh all inſtruments of Idolatrie.

21. Lepers, after they were cleanſed, ſhewed themſelvs to the Prieſt, who was to pronounce them clean: This was a type of Church-Abſolution.

22. The Leper beeing cleanſed was to offer two little Birds; whereof the one was killed, the other was let go free. Hereby was figured the death of Chriſt, and the power of his Godhead, in his Reſurrection and Aſſcenſion.

23. Unclean meats were a part of the Jewiſh Pedagogie; and ſignified, that there is a mixture of clean and unclean perſons in the Church. It further figured that diſtinction of Jews from Gentiles; which diſtinction is now taken away by Chriſt. Acts 10.

And hitherto Alſtedius. Now let us proceed and go on where wee left, in explaining the Text.

Ver. 18. They removed, &c.] viz. From the hill-foot where they ſtood and trembled. Deut. 4.11. They feared and fled. Man is foreign, a creature that would fain live.

Ver. 19. Ariſtot.Speak thou with us] See here what a merciemercy it is to have the minde of God made known by men like our ſelvs; that may ſaie unto unto us as Elihu did to Job, Behold, I am according to thy wiſh: I alſo am cut out of the claie: Behold, my terror ſhall not make thee afraid, neither ſhall my hand bee beavie upon thee. Job 33.6, 7.

Ver. 20. Fear not] And yet fear. Fear not this glorious appearance ſo much: but let it bring your cogitations to his future fearful appearance.

p. 79Ver. 21. ſtood afar off] Yea, God (tendering their infirmitie) gave them leav to go home to their tents. Deut. 5.30, 31.

Ver. 22. From heaven] For whereſoever God is, heaven is: as where the King is, there's the Court.

Ver. 23. Yee ſhall not make with mee gods] Saie wee of ſuch pettie Deities, as that Heathen did, Contemno minutulos iſtos deos, modò Jovem (Jehovam) mihi propitium habeam. I ſlight them all.

Ver. 24. An Altar of earth] In oppoſition to the coſtlie ſhrines and ſervices of thoſe dunghil Deities. God care's not for outward pomp: Poperie is all for it, and ſcoff's at our ſimplicitie. The God of the Proteſtants (ſaith a blaſphemous Popeling) is the moſt uncivil and unmanner'd God, Jo… H…nt in his Appeal to K. James cap. 6of all thoſe that have born the names of Gods upon earth; yea, worſ then Pan the God of the Clowns; which can endure no cerimonies, nor good manners at all.

Ver. 25. Thou haſt polluted] Not poliſhed it. So in preaching. 1 Cor. 2.4, 5. Epiſtolae ornamentum eſt ornamentis carere: Politian.Plainnneſs commend's an Epiſtle. Nimio mundo ſtudentes, Col. rus.ab immundo propiùs abſunt. Som mar all by over-doing.

Ver. 26. That thy Nakedneſs] Wee bluſh, when taken naked; Nos, pudore pulſo, stamus coleis a…ertis, ad publicos conc…bitus.as if the the blood would run forth to cover us; what beaſts then were thoſe Prieſts of Priapus, and thoſe baſe Bacchanaliſts, that ran down naked?