whose Ashes the Jews thought so much depended that they took care the Priest who was to see her burnt should be put apart in a Chamber of the Temple called the House of Stone that they might be certain he was free from all pollution by a Grave or a dead Corps For the Ashes of this burnt Cow being the great and only cleanser for that Defilement they took suitable care that he should not be defiled who went to burn her See Dr. Lightfoot's Temple Service chap. 17. sect 2. where he describes out of Maimonides and others how solemnly the Priest was attended when he went about this work And the Apostle had reason to mention the Ashes of this Heifer wherewith the Water was made for sprinkling the Unclean as the Principal Thing that sanctified to the purifying of the Flesh i. e. taking away bodily Defilements With which he compares the Blood of Christ as infinitely more powerful for the purifying of the Conscience from dead works IX Hebr. 13 14. In which words dead works there is a respect as our Dr. Jackson observes to the main intention of these Ashes which were for the Purification of those defiled by dead Bodies And he seems to me also not to be led by Fancy but by a solid Judgment when he considered these Ashes also as a notable Figure of the everlasting Efficacy of Christ's Blood of which the Apostle there discourses For if the frequent occasion for the use of the Water of Purification had not spent all the Ashes of this Heifer now slain and burnt by Eleazar they might have been preserved for this purpose without any danger of Putrifaction for a longer time than the Law of Ceremonies lasted For Ashes being well kept never perish and therefore are an Emblem of Immortality But it must be considered that the frequent use of these Ashes might exhaust the whole stock of them made at this time and make it necessary the Priests should burn another Heifer for the same end as the Jews say they did though so rarely as I shall note below that this burning of a red Heifer was not reiterated if we may believe them till the destruction of Solomon's Temple Which makes them a more notable Figure though not a perfect one for no such can be found of the Power of Christ's Blood to purifie us for ever without the repetition of it continually which was the imperfection of the Legal Sacrifices that they must be often offered Verse 5 Ver. 5. And one shall burn the Heifer in his sight her Skin and her Flesh and her Blood with her Dung shall he burn There was a great Pile of Wood to which they set fire immediately after he had done Sprinkling in which this Heifer was more intirely burnt than any publick Expiatory Sacrifice before-mentioned v. 2. for here the remainder of the Blood is ordered to be burnt because this was of all other things the most unclean and to be utterly consumed at a distance from the Sanctuary Verse 6 Ver. 6. And the Priest shall take Cedar-wood and Hysop and Scarlet These three things composed that Instrument which the Priest made use of for sprinkling of leprous Persons or Houses when they were to be cleansed XIV Lev. 6 7 49 50 c. where see what I have noted And the Apostle mentions two of them as used by Moses himself when he sprinkled the Book of the Covenant and all the People with the Blood of the Sacrifice IX Hebr. 19. Which though not mentioned in Exodus yet the Apostle knew was the ancient way of Sprinkling And therefore these things which were used of old as Cleansers either of inward or outward Filth are ordered here to be thrown into the fire while the Heifer was burning in it whose Ashes were to be the great Means of Mens Purification from the highest Pollutions And cast it He speaks as if these three things being bound together became one Into the midst of the burning of the Heifer To denote the great vertue which the Water made of the Ashes of all these things should have to cleanse those who were sprinkled with it one of these things viz. Hysop being ordered to be dipt into the Water for that purpose v. 18. Ver. 7. The Priest shall wash his Clothes and shall Verse 7 bathe his Flesh in Water and afterward he shall come into the Camp Though we do not find that Eleazar was imployed either in killing or in burning this Heifer which were only to be done in his presence yet having touched her Blood he became unclean And therefore was to use these Ceremonies for his Cleansing before he returned to the Camp as Aaron did when he had offered the great Sacrifice of Expiation on the Day of General Atonement XVI Lev. 24. And shall be unclean until the Even So as not to come into the Camp I suppose much less to the Sanctuary until Sun-set Which was but a short time considering the greatness of this Heifers impurity this being the common time of remaining Unclean for the smallest Defilements XI Lev. 24 25 27 c. Ver. 8. And he that burneth her shall wash his Clothes Verse 8 in Water c. This was a general Maxim among the Jews that the Bodies of those Beasts whose Blood was carried into the Holy Place polluted those that touched them Which is justified by XVI Lev. 28 And therefore he that burnt this Heifer whose Blood was sprinkled towards it was to do the same as he that carried the Scape-Goat into the Wilderness was also bound to do XVI Lev. 26. Ver. 9. And a Man that is clean Free from any Legal Defilement Shall gather up the Ashes of the Heifer They were Verse 9 the principal Ashes though the Ashes of the Cedar-wood Hysop and Scarlet-wooll were also mingled with them which being taken up were pounded and sifted as the Jews tell us And lay them up without the Camp in a clean place The Jews say that the Heifer in after times being burnt on the pitch of Mount Olivet which was over against the Temple they laid up some part of the Ashes in a place near that Mount for the Sprinkling of the People and another part was delivered to the XXIV Courses for the Sprinkling of the Priests and another third part laid up for a Memorial in the Inclosure of the Court of the Temple See Dr. Lightfoot in the place before-named But there is no certainty of this and it contradicts in part what is here commanded that they should be laid up without the Camp See v. 12. And it shall be kept Laid up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX translate it to be reserved and kept for the use of those who had defiled themselves by the Dead unto whom it was delivered when they had occasion for it And this word reserved or kept imports that these Ashes were not for the use of that Generation only but for all Posterity And as Manna which was commanded in the same
new Murmuring shows this not to be a true Excuse for them Verse 42 Ver. 42. And it came to pass when the Congregation was gathered against Moses and against Aaron Their Murmuring presently proceeded to an Insurrection That they looked toward the Tabernacle of the Congregation i. e. Moses and Aaron implored help from God which is implyed in their looking toward his Dwelling-place And behold the Cloud covered it One would think by this that it had for some time withdrawn it self from the Tabernacle when the dead Bodies of Korah's Company lay dead at the Door of it And the Glory of the LORD appeared To comfort them in this Distress and to show he was ready to support and vindicate them Verse 43 Ver. 43. And Moses and Aaron came before the Tabernacle of the Congregation Perhaps for Safety and Security or to hear what Directions God would give them Ver. 44. And the LORD spake unto Moses saying Out of the Tabernacle before which he stood waiting for the LORD's Orders Ver. 45. Get ye up from among this Congregation Verse 44 He speaks to Aaron and Eleazar I suppose as well as Verse 45 unto Moses That I may consume them as in a moment As he was inclined to do before v. 21. and now had a greater reason And they fell on their faces To beseech God not to punish the People as they deserved v. 22. Ver. 46. And Moses said unto Aaron By God's Verse 46 Direction Take a Censer and put Fire therein from off the Altar Near to which they now were v. 43. And put on Incense Upon the Fire but not till he came into the midst of the Congregation v. 47. And go quickly unto the Congregation With the Incense which regularly was to be offered only at the golden Altar within the Sanctuary but now in this extraordinary Case by God's special Order Aaron is sent with it into the Camp that they might all be Witnesses of his Power with God and that by his Authority he was settled in the Priesthood And make an Atonement for them Which was usually performed by the Blood of a Sacrifice but there was not time for that and therefore now it was made by the Incense wherewith their daily Sacrifices Morning and Evening were concluded and was accompanied by the Prayers of the People while the Priest as he offered it made Intercession for them CXLI Psalm 2. Thus as St. Hierom glosses Currens ira Dei Sacerdotij voce prohibebatur the Divine Anger coming with full speed upon them was stopped by the Voice of the Priest Which was a notable Type of the Power of our great High Priest and Intercessor with God the LORD Jesus For there is Wrath gone out from the LORD Who would not wholly grant their Prayer for a Pardon v. 45. but inflicted some Punishment upon them The Plague is begun A Pestilence in all probability of which several immediately died Verse 47 Ver. 47. And Aaron took as Moses commanded A Censer and Fire from the Altar with Incense ready to be put upon it v. 46. And ran According to the Command of Moses v. 46. who bad him go quickly Into the midst of the Congregation Perhaps into the midst of each of the four Camps of Judah Reuben Ephraim and Dan mentioned in the second Chapter being broke out every where And behold the Plague was begun among the People He saw People die on all sides of him And he put on Incense Whereupon he put Incense upon the Fire which he brought along with him from the Altar v. 46. And made an Atonement for the People Interceded with God for them and obtained what he desired Verse 48 Ver. 48. And he stood between the dead and the living This seems to intimate that the Plague began in the Skirts of their Camps and was proceeding into the heart of them where Aaron stood as a Mediator for those who were not yet smitten And the Plague was stayed A stop was put to its progress Which was a further Evidence of Aaron's right to the Priesthood by God's appointment who not only preserved him when he offered Incense together with Korah's Company v. 17. but now makes him an Instrument of preserving others from destrustion Ver. 49. Now they that died in the Plague were Fourteen Verse 49 thousand and seven hundred Who it is likely were of the forwardest Men to associate themselves with Korah v. 19. Besides them that died about the matter of Korah Whose just number is not known for besides the Two hundred and fifty Men mentioned v. 25. the whole Families of Korah Dathan and Abiram were swallowed up Ver. 50. And Aaron returned unto Moses unto the Verse 50 door of the Tabernacle of the Congregation To carry back his Censer And the Plague was stayed Or rather For the Plague was stayed and so having done his business he returned to the Tabernacle CHAP. XVII Chapter XVII Ver. 1. AND the LORD spake unto Moses saying Verse 1 Not long after the Plague was stayed For though there had been enough done to satisfie the People that Aaron was advanced to the Priesthood by God's appointment and not by Moses his Affection to his Kindred yet their Minds had been so poisoned by Korah and his Complices with the contrary Opinion that it was necessary to do still more to root it out Which was the occasion of what follows Verse 2 Ver. 2. Speak unto the Children of Israel Order them to bring what I require thee to take of them And take of every one of them i. e. Of every Tribe A Rod. Or a Staff as the Hebrew word Matteh is often translated Which some take for an ordinary Walking-staff or for the Staff which was the Badge of their Authority as Princes of the several Tribes neither of which seems to me to be true For what reason have we to think that every Man's Staff which he commonly used was made of the Wood of an Almond Tree as these were one may probably conclude from the 8th verse And therefore I take it they were all now cut off from some Tree of that kind and it is likely from one and the same Tree that none might fancy there was any difference between them For the Miracle was great enough which here follows without supposing as some do that these Rods were all of some other common Wood and yet Aaron's Rod produced Almonds which were not the proper Fruit of it Though it must be confessed that if they were not of the wood of an Almond Tree the wonder was greater that his Rod should bring forth Almonds and struck their Minds more strongly According to the House of their Fathers In the Hebrew it is Father in the Singular Number denoting the principal Person or Patriarch as we call them of whose House or Family he was to take one Rod. Of all their Princes according to the House of their Fathers This explains the meaning more fully that the Prince of every Tribe who was
eat moist Grapes or dried Which might have stirred up their Appetite after Wine or heated their Blood and indisposed them for the Service of God to which they had devoted themselves Verse 4 Ver. 4. All the days of his Separation Or Nazariteship as it is in the Margin Which sort of Vow either was for all their life or only for a time Samson and John Baptist were made perpetual Nazarites by the direction of God from their Mothers Womb. But here Moses speaks of such as were made Nazarites by themselves for a time only Which the Jews say was at least for XXX days But it appears by St. Paul it might be for a Week only Unto which he limited the time of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is called in XXII Acts 26 27. For every one might vow for what time he pleased Shall he eat nothing that is made of the Vine-tree No Paste nor Sauce that had any of the Juyce or Infusion of the Grapes in it From the Kernel even to the Husk Which might give the smallest Tincture to any thing into which they were put All this caution seems to be intended to instruct those who give themselves wholly unto God's Service to be very sober and abstemious in the use of Wine and strong Drink the excess of which is the bane of true Piety For Amat Spiritus Sanctus sicca corda as Grotius admirably observes upon I St. Luke 15. The Holy Ghost delights in dry Souls Verse 5 Ver. 5. There shall no Rasor come upon his Head Nor was his Hair to be cut with Scissers or any other Instrument but he was to let the Locks of his Hair grow as it is in the Conclusion of this Verse This made such Persons look Majestically and venerably without any expence For as Agesilaus speaks in Stobaens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let ones Hair grow long is the cheapest Ornament Besides neglect of the Hair was proper to those who renounced for the present all manner of Pleasure as the Nazarites did and betook themselves to a severer sort of life Such Persons not only let their Beards and their Hair grow but wore an hairy Garment which the Hebrews called Addareth Such an one John Baptist wore as Elijah did before him whose Mantle is called by this name 1 Kings XIX 19. and who is said himself to have been an hairy Man 2 Kings I. 8. from whence Grotius concludes that either he was a Nazarite or the Habit of a Prophet and a Nazarite was the same See him on III Matth. 4. But Moses himself seems in the next words to give the plainest reason of this matter Vntil the days be fulfilled in the which he separateth himself unto the LORD he shall be holy It was a Token he had kept himself pure from all legal Defilements For if he had not he must have shaved his Head v. 9. as they did who were cleansed from their Leprosie XIV Levit. 8.9 And shall let the Locks of the Hair of his Head grow This Law in which consists the second part of their Nazariteship some fancy to have been translated from the Egyptians into the Religion of the Hebrews Which was the Opinion of S. Cyril of Alexandria Lib. XVI de Adorat Where he saith that Moses knowing how hard it would be to bring the Israelites from the ill Customs they had learnt in Egypt most wisely instituted the like Rites to those that were in use there to the intent they might not perform such Worship any longer to Daemons but to the LORD of all Procopius Gazaeus upon this place hath the same Notion Graecorum liberi si in Nymphas vel montanas vel aquentiles incidissent comas nutriebant Lex itaque mala daemonum consuetudine dempta ad Deum hoc ipsum transfert The sense of which is that the Greeks let their Hair grow in honour of the Nymphs and therefore the Law to abolish that wicked Custom transferred that to God which was done to Daemons To which I should readily subscribe if there were any proof that this Rite of consecrating their Hair to Daemons was so old among the Egyptians and Greeks as the times of Moses It is far more probable that the Original of this Custom among the Gentiles was from this Law of the Nazarites So Hen. Lindenbrogius very well observes upon those words of Censorinus de Die Natali Cap. I. Crinem Deo sacrum pascebant that they let their Hair grow in honour of their Gods Particularly of Apollo who thence was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bacchus Minerva and others yea this Superstion grew so much that they consecrated it to Rivers in which they thought there was some Divinity But hujus moris origo saith that Learned Annotator upon him videtur fluxisse à Naziraeis Judaeorum The Original of this Custom seems to have slowed Verse 6 from the Jewish Nazirites See more upon v. 18. Ver. 6. All the days that he separateth himself unto the LORD he shall come at no dead body This was a third part of this Religion not to touch a dead body nor be in the House where a dead body was nor accompany it to the Grave see XIX 11 12 13. For such Defilements by the dead made Men unclean seven days so that he might not approach to the House of God And therefore that the Nazarites might always be fit to attend upon his Service he would have them avoid this Defiement Ver. 7. He shall not make himself unclean for his Verse 7 Father or for his Mother c. In this he was superiour to the ordinary Priests who might be defiled for such near kindred XXI Levit. 2 c. and was equalled to the High-Priest as I observed before v. 2. out of Maimonides who might not XXI Levit. 11. Because the Consecration of his God is upon his Head His Hair upon his Head which was unshorn showed him to be separated as the word is in the Hebrew unto God Which Hair also was consecrated to him when the days of his Separation were fulfilled For in this unshorn Hair seems to have consisted the principal part of Nazariteship Ver. 8. All the days of his Separation he is holy to the Verse 8 LORD By a peculiar Vow and therefore was not to come near a dead Body Ver. 9. And if any Man die very suddenly by him Verse 9 Either by Violence or an Apoplex or any other way And the case was the same if he chanced to light upon a dead Body unawares And he hath defiled the Head of his Consecration The Consecration of his Head that is his Hair For though he could not help his being so suddenly surprized yet he was defiled by being where a dead Body was And consequently the Hair of his Head which had been consecrated to God was defiled also and therefore could not be offered to him and burnt in his Honour Then he shall shave his Head in the day of his cleansing His Nazariteship
offer Females Lib. II. cap. 41. And therefore God it might be thought ordered a Cow to be burnt rather than a Bullock And for the same cause one perfectly red because that was a Colour odious and abominable to the Egyptians who fancied Typhon the Author of all Evil in their account to be of that Colour and therefore offered him red Oxen as hateful to them as red Men and Asses were Thus Plutarch and Diodorus Siculus In opposition to which it may be thought that a Cow of this colour was acceptable to God because hated and abhorred by those Idolaters But I look upon what such late Writers say as of no Authority in this matter And as there is no proof of any such Customs among the Egyptians in Moses his time so there is an high probability that the whole Fable of Typhon was framed out of the story of Moses as Bochartus hath most ingeniously indeavoured to make out by many Observations out of that Book of Plutarch and other Authors Hierozoic P. I. Lib. II. cap. 34. p. 340 341 c. But supposing the Antiquity of those Superstitions among the Egyptians to have been as great as some fancy them I cannot think that if Moses had had any respect to them he would have ordered such a great number of Sacrifices as we read of in his Law without the least consideration of the colour of any one of them and only mention the colour of this Cow which was no Sacrifice I rather think this perfect red colour was chosen because of its rarity it being hard to find a Cow without any the least mixture of other hair And though it were not a Sacrifice yet being designed to the same end there was a respect herein to that great Expiation which was made by the Sacrifice of Christ With whose Blood though the Apostle doth not compare the Blood of this Heifer because it was not offered yet he doth compare it with the Ashes of this burnt Heifer put into the Water of Purification See IX Hebr. 13. Where after the Blood of Bulls and Goats he mentions the Ashes of this Heifer sprinkling the unclean For they were a more extraordinary sort of Purification than any under the Law of which we no where read but in this place nor of any Command for the repeated burning of such an Heifer to Ashes as there is for the Anniversary Sacrifice on the Day of Atonement but only of the use of the Water made of these Ashes as oft as there was occasion But of this it will be more to treat in the following part of the Chapter Verse 3 Ver. 3. And ye shall give her They who brought her in the Name of the whole Congregation were to bring her to Moses as the foregoing verse directs and he and Aaron were to deliver her to Eleazar Vnto Eleazar the Priest It is commonly thought that Aaron might not be employed in the following Work because it would have defiled him and made him unfit to minister before God for a season Which he was bound to avoid even when natural Affection seemed to require it XXI Lev. 11 12. yet a vulgar Priest was not intrusted with this Service but it was committed unto the very next Person to Aaron who was to be his Successor because it was of very great weight and importance That he may bring her forth without the Camp As a thing exceeding unclean more impure than any common offering for Sin For the greater the Impurity was that was laid upon any Sacrifice the further still off from the Sanctuary it was carried The Bullock for instance which was offered for a Sin committed by the Priest or the whole Congregation was in part offered at the Altar but the far greater part was to be burnt without the Camp IV Lev. 12 20. And so was the Bullock and Goat offered for all the Sins of the People on the great Day of Expiation XVI Lev. 27. And the Scape-Goat which was designed for the same purpose was not so much as burnt but banished into a Land not inhabited no Body knows whether All which more particularly represented Christ in his Sufferings as the Apostle observes XIII Hebr. 11 12. and so did this in part having something of the nature of a Sacrifice in it For though it was not a Sacrifice brought to be slain at the Altar yet it was intended to be used to the same purpose for the cleansing of the People from the greatest Legal defilement And one shall slay her before his face Some Person appointed by Eleazar for it was not necessary a Priest should do it was to kill her without the Camp Where it is plain from v. 5 8 9. there were more than one concerned in this Office But it could not be slain unless Eleazar was there and it was to be done in his presence who was the chief of the Priests to show that it was intended for God's Service though not offered as Sacrifices were at the Tabernacle before the LORD And this is the reason perhaps why the care of this Heifer is committed to Eleazar and not to Aaron because he officiated only at the Tabernacle Ver. 4. And Eleazar the Priest shall take of her Verse 4 Blood with his finger As they did in Expiatory Sacrifices IV Lev. 6. And sprinkle of her Blood In the sprinkling of the Blood as the Jews observe consisted the very Essence of an Expiatory Sacrifice Therefore though this was not a Sacrifice yet it had something of that nature in it and may be called a Piaculum an Expiatory Thing though nothing was called KORBAN a Sacrifice but what was offered at the Altar as our Dr. Owtram hath most judiciously observed against Abarbinel who calls this red Cow an Offering for Sin Directly before the Tabernacle of the Congregation This Rite of sprinkling the Blood was never used but in Sacrifices slain at the Altar in the presence of God and in this red Cow which was slain in the prospect of the Sanctuary Towards which the Priest was to look stedfastly while he sprinkled it otherwise the Jews say it was in vain Which shows that the validity of this Act and of the Purification to be made by it was to be expected from the Sanctuary For the Blood of that Heifer whose Head was cut off to cleanse a City near to which a Man was found slain by an unknown Person was not sprinkled being slain not in sight of the Sanctuary but in a Valley near the City XXI Deut. 3 4 c. And in this the Jews were so curious that after the Temple was built this Blood being to be sprinkled directly before the Porch of it they took care the Gate Shushan which was before it should have lower Battlements than any other Gate of the Temple had that the Priest might see the Face of the Porch of the House of God Seven times This signifies the perfection of the Expiation that was to be made by this red Cow on
on this day made Ye shall not do any work therein It was to be observed as strictly as a Sabbath XVI Lev. 31. XXIII 32. Wherein they were to abstain not meerly from servile Work but from all manner of Work whatsoever XVI Lev. 29. XXIII 28 30. Verse 8 Ver. 8. And ye shall offer a Burnt-offering unto the LORD for a sweet savour Endeavour to procure acceptance of the rest of the Sacrifices of the Day with this whole Burnt-offering beside the daily Sacrifice as it follows v. 11. One Bullock one Ram and seven Lambs of the first year c. The same that were appointed on the foregoing Solemnity v. 2. except the monthly Offering v. 6. to which was added another Ram for a Burnt-offering XVI Lev. 5. as a devout Acknowledgment that they owned him alone for their Soveraign LORD Verse 9 10. Ver. 9 10 And their Meat-offering shall be of fine flour c. The Meat-offering attending these Burnt-offerings were to be in the same proportion as was before ordered v. 3 4. Verse 11 Ver. 11. One Kid of the Goats for a Sin-offering As was appointed in the foregoing Solemnity v. 5. Beside the Sin-offering of Atonement Mentioned XVI Lev. 9 c. whose Blood was carried by the High-Priest into the most holy place which was done in no other Sacrifice but that and the Bullock which was offered as a Sin-offering for the Family of Aaron on the same day XVI Lev. 14. And the continual Burnt-offering and the Meat-offering of it and their Drink-offerings These were no more to be omitted on the great Day of Atonement than on any other day but the Service of the day was to begin with the continual Burnt-offering and then followed the Burnt-offerings with the Meat and Drink-offerings belonging to them and the Sin-offering here prescribed and then the Sacrifice of Atonement and all that is ordered in the XVIth of Leviticus for the Expiation of the Sins of all the People of Israel Which Sacrifice the present Jews now wanting and yet being sensible of the necessity of some Satisfaction but not believing in our blessed Saviour who hath fully made it for all Mankind they are in a lamentable plunge and are put to most wretched shifts to devise something to supply the place of the Sacrifice of Atonement which was wont to be made for them One is their own death it being the continual Prayer of every one of them upon their Death-bed Let my death be the expiation for my sins Another is which is so absurd that Leo Modina saith they do not use it now in Italy nor in the Eastern Countries the killing of a white Cock if one can be got by the Men and a white Hen by the Women on the Eve of this Day saying Let this Cock be an exchange for me let it come in my stead let it be my Expiation let it die but I and all Israel live happily as Buxtorf shows in his Synagog Judaica cap. 25. Which I should not here mention were it not to show that they have the very same Notion still of a Sacrifice for Sin even now that they can only make an imitation of it which we have of the Sacrifice of Christ who was put in our place and offered himself to God in our stead and that it ought to be pure and innocent which is offered instead of a Sinner Ver. 12. And on the fifteenth day of the seventh Verse 12 Month ye shall have an holy Convocation ye shall do no servile work See XXIII Lev. 35. And ye shall keep a Feast unto the LORD seven days viz. The Feast of Tabernacles XXIII Lev. 34. which was after the Harvest and Vintage XVI Deut. 13. and kept seven days with great Joy and gladness of Heart but they were not bound to abstain from servile work all this time but only on the first day and on the seventh Verse 13 Ver. 13. And ye shall offer a Burnt-offering a Sacrifice made by fire of a sweet savour unto the LORD The same kind of Sacrifice which was prescribed on the other Festivals to be offered up wholly in honour of God But here is a far larger proportion than in any other Solemnity Thirteen young Bullocks two rams and fourteen Lambs of the first year c. On the other Festivals two Bullocks sufficed XXVIII 11 19 27. and on the Festival in the beginning of this Month only one was appointed but here are thirteen and so they continued to be offered seven days successively with the decrease only of one Bullock every day till on the seventh day only seven Bullocks were offered which in all made LXX Bullocks The Rams also and the Lambs were in a double proportion to what was usual throughout the whole Festival Which was a vast charge but more easie at this time of the Year than any other because now their Barns were full and their Wine-presses over-flowed and their Hearts might well be supposed to be more enlarged then at other times in thankfulness to God for his great Benefits Yet this very gross troublesome and expensive way of serving God made the best Men among them groan and long for the coming of Christ in whose days their own Doctors say no Sacrifices shall remain but those of Thansgiving and Praise and Prayer With which they have been forced to be content for above Sixteen hundred years and instead of these additional Sacrifices unto the daily have added peculiar Prayers which they also call Musaphim unto the common Prayers they use every day See Buxtorf concerning the Feast of the New Moon in his Synagog Jud. cap. 22. Ver. 14 15. Their Meat-offering shall be of fine flour Verse 14 15. c. The same proportions which are ordered by a general Rule to every Sacrifice of a Bullock and of a Ram Chap. XV. Ver. 16. And one Kid of the Goats for a Sin-offering Verse 16 beside the continual Burnt-offering c. There is no augmentation of the Sin-offering but it is the same with that on other Festivals v. 5. And all these Sacrifices it appears by this were to be added to the daily Sacrifice Ver. 17. And on the second day ye shall offer twelve Verse 17 young Bullocks c. Here one Bullock less than on the day before is ordered to be offered and so on every succeeding day there is still a decrease of one Bullock which is all the difference between the Offerings on the seven days of this Feast upon every one of which there was the same number of Rams and Lambs without any diminution Which Moses thought fit to set down distinctly from this verse to the thirty fifth that there might be no mistake But little need be noted upon them Ver. 18. According to their number after the manner Prescribed v. 14 15. Ver. 35. On the eighth day ye shall have a solemn Assembly Verse 18 There is a peculiar word here used to denote Verse 35 this to be a great day as I noted upon