the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
curious girdle of the Ephod and fitly-girded him therewith And he put the Breast-plate upon him and he put in the Breastplate the Vrim and Thummim And he put the Miter upon his head and hee put upon the Miter even upon his forefront the plate of gold the crowne of holinesse as Iehovah commanded Moses And Moses took the anointing oile and anointed the Tabernacle and all that was therein and sanctified them And he sprinkled there of upon the altar seven times and anointed the altar and all the vessels thereof and the laver and the foot thereof to sanctifie them And he poured of the anointing oile upon Aarons head and anointed him to sanctifie him And Moses brought-neere Aarons sons and clothed them with costs and girded them with girdles and bound bonnets upon them as Iehovah commanded Moses And hee brought nigh the bullocke for the Sinne offring and Aaron and his sons layed their hands upon the head of the bullocke for the Sin offring And he killed it and Moses tooke the blood and put it upon the horns of the altar round about with his finger and purified the altar and the blood he poured at the bottome of the altar and sanctified it to make-make-atonement upon it And he tooke all the fat that was upon the inwards and the caule of the liver and the two kidneyes and their fat and Moses burned them upon the altar And the bullocke and his skin and his flesh and his dung he burnt with fire without the campe as Iehovah commanded Moses And hee brought-neer the ram for the Burnt-offring and Aaron and his sons laid their handsupoÌ„ the head of the ram And hee killed it and Moses sprinkled the blood upon the altar round about And hee cut the ram into his peeces and Moses burnt the head and the peeces and the fat And hee washed the inwards and the legs in water Moses burnt all the ram upon the altar it was a Burnt-offring for a savour of rest it was a Fire offring unto Iehovah as Iehovah commanded Moses And he brought-neere the second ram the ram of the Fillings of the hand and Aaron and his sonnes laid their hands upon the head of the ramme And he killed it and Moses tooke of the blood of it and put it upon the tip of Aarons right eare and upon the thumbe of his right hand and upon the great-toe of his right foot And he brought-neere Aarons sonnes and Moses put of the blood upon the tip of their right eare and upon the thumbe of their right hand and upon the great-toe of their right foot and Moses sprinkled the blood upon the altar round-about And he tooke the fat and the rumpe and all the fat that was upon the inwards and the caule of the liver and the two kidneys and their fat and the right shoulder And out of the basket of unlevened cakes that was before Iehovah he tooke one unlevened cake and one cake of oiled bread and one wafer and put them on the fats and on the right shoulder And hee put all on the palmes-of-the-hands of Aaron and on the palmes-of-the-hands of his sonnes and waved them for a Wave offring before Iehovah And Moses tooke them from off the palmes-of their hands and burnt them on the altar upon the Burnt-offring they were the Fillings of the hand for a favour of rest it was a â—â—re offring unto Iehvah And Moses tooke the brest and waved it for a Wave-offring before Iehovah of the ram of the Fillings of the hand it was Moses part as Iehovah commanded Moses And Moses took of the anoynting oile and of the blood which was upon the altar and sprinkled it upon Aaron upon his garments and upon his sonnes and upon his sonnes garments with him sanctified Aaron his garments and his sonnes and his sons garments with him And Moses said unto Aaron and to his sonnes Boyle the flesh at the doore of the Tent of the congregation and there eat it and the bread which is in the basket of the Fillings of the hand as I commanded saying Aaron and his sonnes shall eat it And the remainder of the flesh and of the bread ye shall burne with fire And ye shall not goe-out of the doore of the Tent of the congregation seven daies untill the day of fulfilling the dayes of your Filling of the hand for seven daies shall he fill your hand As he hath done in this day Iehovah hath commanded to doe to make-atonement for you And ye shall abide at the doore of the Tent of the congregation day and night seven dayes and shall keepe the charge of Iehovah that ye dye not for so I am commanded And Aaron and his sonnes did all the things which Iehovah commanded by the hand of Moses Annotations AAron who was before designed unto the Priests office Exod. 28. 1. Hitherto God hath given lewes for holy things now for holy persons 〈◊〉 ministers and others unto chap. 15. gar 〈…〉 the holy garments which were prescribed 〈◊〉 〈…〉 d. 28. 2. c. and made in Exod. 39. 1. c. So 〈◊〉 Thargum Ionathan it is explained the gar 〈…〉 which I commanded thee oile whereof see 〈◊〉 30. 23. c. a bullocke or bull as the 〈◊〉 explaineth it The Hebrew Par here and alwaies in the sacrifices meaneth a bull of the second yeere at the least Maimony treat of offring sacrif chap. 1. Sect. 24. for a sin offring Hebr. of sin which the Greeke translateth for sinne This and the other sacrifices were to sanctifie them unto the Priests office see Exod. 29. 1. 2. c. two rammes the one for a Burnt offring verse 18. the other for Consecration of the Priests or Filling their hand verse 22. These also were to bee above a yeere old for all tammes for sacrifice were to be of the second yeere as Lambs were of the first yeere Maimony ibidem Vers. 3. of the congregation in Greeke of testimony see Levit. 1. 1. Thus the presence of God and of the Church is here at the consecration of the Priests And by the doore of the Tent is meant the Courtyard of the same which was before the doore and all the Court was so called as Sol. Iâ—â—chi noteth on Exod. 29. Vers. 5. the thing Hebr. the word of this commandement see Exod. 29. 4. Vers. 6. water to wash away uncleannesse a signe of their sanctification from sinne by repentance and faith through the spirit of our Lord Iesus Christ who came by water and blood 1 Ioh. 5. 6. Ezek. 36. 25. Heb. 10. 22. Esay 1. 16. See the notes on Exodus 29. 4. Vers. 7. put Hebr. gave The putting off of his owne clothes signified the taking away of his iniquitie Zach. 3. 4. and these other garments signified the gifts of justice and salvation Psal. 132. 9. 16. See the particulars observed on Exod. 29. 5. c. the Coat the linnen coat which was next his skin save onely the linnen breeches under it upon
day that the dayes of your consecration be fulfilled which the Chaldee translateth thus till the day that the dayes of your offring be fulfilled for seven daies shall your offring be offred seven daies shall â—e fill that is the Lord shall fill or consecrate In Exod. 29. 35. God said to Moses thou shalt fill their hand so the same thing is attributed unto the Lord and unto Moses These seven daies signified their whole life which should be consecrated to the service of God see verse 11. and Levit. 4. 6. From hence also the Hebrewes gathered as Sol. Iarchi here noteth that the high Priest was to be separated from his house seven dayes before Atonement day every yere Of which point see the annotations on Levit. 16. Vers. 34. he hath done or is done As he â—â—ld 2 Sam. 15. 31. that is it was told And they brought Marke 10. 3. or Then were brought Matth. 19. 13. Vers. 35. abide Hebr. sâ—t which word is often used for abiding or câ—ntinuing as Lev. 12. 4. Ioâ— 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. châ—rge or watch ward Hebr. keepe the keeping or observe the observation in Greeke the observations The Chaldee translateth it the charge or observation of the word of the Lord. This phrase is used in Luke 2. 8. of the shepheards observing the observations or keeping the watches of the night over their flocke So in Num. 9. 19. Vers. 36. things Hebr. words Thus the covenant of the Priesthood was confirmed unto the tribe of Levi in Aaron and his sonnes which covenant was life and peace Mal. 2. 5. But these are made Priests without an oath also they were many Priests because they were not suffred to continue by reason of death and they served unto the example and shadow of heavenly things offring gifts and sacrifices which could not make him that did the service perfect as pertaining to the conscience for they were carnall ordinances imposed on them till the time of reformation that is untill the comming of Christ who now is sprung out of the tribe of Iudah and was made Priest of God with an oath and suretie of a better testament all-covenant established upon better promises And because he continueth for ever he hath a Priest-hood that passeth not from him to another and is a Minister of the Holies and of the true Tahernacle which the Lord pitched and not man and not by the blood of goats and bulls but by his owne blood he entred in once into the Holy place into Heaven it selfe having found eternall redemption and is able to save fully and wholly them that come unto God by him as the Apostle largely manifesteth in Heb. 7. 8. 9. and 〈◊〉 chapters which Iehovah commanded R. Menachem here observeth In every other plaâ—e it is said As the LORD commanded Moses but 〈◊〉 because they added unto the commandement 〈…〉 so for they did not as the LORD had com 〈…〉 but did all things which the LORD commandâ—â— and added moreover unto them strange fire which he had not commanded them Levit. 10. 1. CHAP. IX 1 The first offrings of Aaron for himselfe and the people 8 The Sin-offring 12 and the Burnt-offring for himselfe 15 The offrings for the people 23 Mâ—ses and Aaron blesse the people 24. Fire commeth from the Lord upon the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND it was on the eight day Moses called Aâ—ron and his sonnes and the Elders of Israel And hee said unto Aaâ—â—â— Take thee a calfe a yongling of the herd for a Sin offring and a ram for a Burnt-offring both perfect and offer before Iehovah And unto the sonnes of Israel Ihou shale speake saying Tak 〈…〉 a goat-bucke of the goats for a Sin offring and a calfe and a lambe both of the first yeere perfect for a Burnt-offring And a Bull and a Ram for Peace-offrings to sacrifice before Iehovah and a Meat-offring mingled with oile for to day Iehovah appeareth unto you And they tooke that which Moses commanded before the Tent of the Congregation and all the congregation drew-neere and stood before Iehovah And Moses said this is the thing which Iehovah hath commanded that yee should doe and the glory of Iehovah shall appeare unto you And Moses said unto Aaron goe neere unto the Altar and make thy Sin offring and thy Burnt-offring and make-make-atonement for thy selfe and for the people and make the oblation of the people and make-make-atonement for them as Iehovah commanded And Aaron went-neere unto the Altar and killed the calfe of the Sin offring which was for him selfe And the sonnes of Aaron brought neere the blood unto him and hee dipt his finger in the blood and put it upon the hornes of the Altar and poured out the blood at the bottome of the Altar And the fat and the kidneyes and the caule of the liver of the Sin offring he burnt upon the Altar as I 〈…〉 commanded Moses And the flâ—sh and the skin he burnt with fire without the campe And hee killed the Burnt-offring and Aarons sonnes presented unto 〈◊〉 the blood and he sprinkled it upon the Altar round-about And they presented unto him the Burnt-offring by the pieces thereof and the head and hee burnt them upon the Altar And he washed the inwards and the legges and burnt them upon the Burnt-offring on the Altar And he brought-neere the peoples oblation and tooke the goat-bucke of Sinne which was for the people and killed it and offred-it-for-sinne as the first And hee brought-neere the Burnt-offring and made it according to the manner And hee brought-neere the Meat-offring and filled his hand out of it and burnt it upon the Altar beside the Burnt-offring of the morning And he killed the bull and the ram the sacrifice of Peace-offrings which was for the people and Aarons sonnes presented the blood unto him and hee sprinkled it upon the Altar round-about And the fat of the bull and of the ram the rumpe that which covereth the inwards and the kidneyes and the caule of the liver And they put the fat upon the breasts and he burnt the fat upon the Altar And the breast and the right shoulder Aaron waved for a wave-offring before Iehovah as Moses commanded And Aaron lift-up his hand towards the people and blessed them and came-downe from making the Sin offring the Burnt-offring and the Peace-offrings And Moses and Aaron went into the Tent of the congregation and came-out and they blessed the people and the glory of Iehovah appeared unto all the people And there came out a fire from before Iehovah and consumed upon the Altar the Burnt-offring and the fat and all the people saw it and showted and they fell on their faces Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 26. section or lecture of the Law see Gen. 6. 9. THe eight day which was the first day after the Priests consecration Lev. 8. 33. All creatures for the most part were in their uncleannesse and
these words is used for our shamefull parts flesh in Gen. 17. 11. Ezek. 23. 20. nakednesse in Gen. 9. 22. 23. Lev. 18. 7. which are here commanded to bee covered with linnen which signified righteousnesse Revel 19. 8. even the righteousnesse which is of God by faith wherby our sinne which is our shame Romans 6. 21. is covered Rom. 4. 6. 7. And as all these garments are given of God to Aaron and his sonnes so hee it was that clothed our first parents after their nakednesse Gen. 3. 21. and he hath spred his skirts over us and covered our filthiness when we were naked and bare Ezek. 16. 7. 8. and counselleth all to buy of him white rayment that they may be clothed and their filthie nakednesse appeare not Revel 3. 18. even to put on the Lord Iesus Christ and to make no provision for the flesh to fulfill the lusts therof Rom. 13. 14. the thighes from above the navell a little off from the heart unto the end of the thigh saith Maimony in Implements of the Sanctuary Chap. 8. Sect. 18. Though these parts were covered by the former garments yet lest by wind or any other accident they should haply be discovered God for more reverence of his Majesty and regard of seemlinesse and honesty appointeth this close covering which as Maimony expresseth were tyed with strings and made close like a purse Thus God gave more abundant honour to that part which lacked and our uncomely parts have more abundant comelinesse as Paul saith 1 Cor. 12. 23. 24. Vers. 43. beare not iniquity that is beare not punishment for this iniquity and dye The Greeke translateth and they shall not bring sinne upon themselves that they dye not For God is of purer eyes then to behold evill Hab. 1. 13. and hee that had not on his wedding garment was bound hand and foot and cast into utter darknesse Matth. 22. 12. 13. Blessed therefore is he that watcheth and keepeth his garments lest he walke naked and his shame be seene Revelat. 16. 15. This caution is not for the breeches onely but for all the garments as the Hebrew Doctors have gathered thus The high Priest that ministreth with lesse then these eight garments or the inferiour Priest that ministreth with lesse then these foure garments his service is unlawfull and hee is guilty of death by the hand of God even as a stranger that ministreth as it is written in Exodus 29. 9. AND THOV SHALT GIRTHEN VVITH GIRDLES c. AND THE PRIESTHOOD SHALL BE THEIRS when thee garments are upon them their Priesthood is upon them if their garments be not upon them their priest-hood is not upon them but loe they are as strangers and it is written in Num. 1. 51. THE STRANGER THAT COMMETH NIGH SHALLBE PVT TO DEATH As he that wanteth his garment is guiltie of death and his service unlawfull so is he that hath moe garments As hee that puts on two coats or two girdles Or the common priest that puts on the high priests garments and serveth loe he polluteth the service and is guiltie of death by the hand of the God of heaven Maimony in treat of the Implements of the Sanctuarie ch 10. sect 4. 5. CHAP. XXIX 1. The things which Moses was to get readie for the consecrating of the Priests unto their office 4 To wash their bodies 5 The order how to put on the high priests garments 7. and to aniont him 8 The araying of the other priests 10 The manner how to sacrifice the Bullocke which was for a sin-offring 15 And the first Ram which was for a Burnt-offring 19 And the second Ram which was for consecration of the Priests to that the blood therof should be put on their eares hands and feet 21 With that blood and with oile they and their garments should be sprinkled 26 The manner how to wave the brest of that sacrifice and to leave up the shoulder thereof in the Priests hands 30 Seven daies the time of consecration 32 The Priest must eate the Ram wherewith they should bee consecrated 36 Of purifying the Altar seven dayes 38 Of the two Lambs which should be for a daily burnt offring in Israel continually 40 with their meat and drinke-offerings 43 God promiseth to sanctifie his Tabernacle and people and to dwell among them AND this is the thing that thou shalt doe unto them to sanctifie them to minister-in-the-Priests-office unto me Take one Bullocke a yongling of the Herd and Two Rams perfect And unleavened bread and cakes unleavened tempered with oile and wafers unleavened anointed with oile of wheaten flowre shalt thou make them And thou shalt put them into one basket and shalt bring them neer in the basket and the bullock and the two Rams And Aaron and his Sonnes thou shalt bring neare unto the doore of the tent of the congregation and shalt wash them with water And thou shalt take the garments and shalt clad Aaron with the Coat and with the Robe of the Ephod and with the Ephod and with the Brestplate and shalt fitly gird clà d with the curious girdle of the Ephod And thou shalt put the Miter upon his head and shalt fasten the Crowne of holinesse upon the Miter And thou shalt take the anointing oile and poure it upon his head and anoint him And thou shalt bring neer his Sons and clad them with Coats And thou shalt gird them with Girdles Aaron and his Sons and shalt bind the bonnets on them and the priesthood shall be theirs for an eternall statute and thou shalt fill the hand of Aaron and the hand of his Sonnes And thou shalt bring neere the bullocke before the Tent of the congregation and Aaron and his Sons shall impose their hands upon the head of the bullocke And thou shalt kill the bullocke before Iehovah at the doore of the Tent of the congregation And thou shalt take of the blood of the bullocke and put upon the hornes of the Altar with thy finger and shalt poure all the blood at the bottome of the Altar And thou shalt take all the fat that covereth the inwards the caule that is above the liver and the two kidneyes and the fat which is upon them and shalt burne them upon the Altar And the flesh of the bullocke and his skin and his dung shalt thou burne with fire without the campe it is a Sinne offring And thou shalt take the one Ram and Aaron and his Sonnes shall impose their hands upon the head of the Ram. And thou shalt kill the Ram and shalt take his blood and sprinkle upon the altar round about And thou shalt cut the Ram into his peeces and shalt wash his inwards and his legges and put them unto his peeces and unto his head And thou shalt burne all the Ram upon the altar it is a Burnt-offring unto Iehovah it is a savour of rest a Fire offring unto Iehovah And thou shalt take the other Ramme and Aaron and his sonnes shall
impose their hands upon the head of the Ram. And thou shalt kill the Ram and take of his blood and put upon the tip of the right eare of Aaron and upon the tip of the right eare of his Sons and upon the thumbe of their right hand and upon the great toe of their right foot And shalt sprinkle the blood upon the altar round about And thou shalt take of the blood which is upon the Altar and of the anointing oile and shalt sprinkle upon Aaron and upon his garments and upon his Sonnes and upon the garments of his Sons with him and he shall be sanctified and his garments and his sonnes and his sonnes garments with him And thou shalt take of the Ram the fat and the rumpe and the fat that covereth the inwards and the caule above the liver and the two kidneyes and the fat which is upon them and the right shoulder for it is a ram of filling the hand And one loafe of bread and one cake of oile bread and one wafer out of the basket of unlevened cakes which is before Iehovah And thou shalt put al on the palmes of-the-hands of Aaron on the palmes-of-the-hands of his Sonnes and thou shalt wave them for a wave offring before Iehovah And thou shalt receive them from their hand and shalt burne them upon the Altar for a Burnt-offring for a savour of rest before Iehovah it is a Fire offring unto Iehovah And thou shalt take the brest of the ram of the filling of the hand which is for Aaron and wave it for a wave offring before Iehovah and it shall be thy part And thou shalt sanctifie the brest of the wave offring and the shoulder of the heave-offring which is waved w ch is heaved-up of the ram of the filling of the hand of that which is for Aaron of that which is for his Sons And it shall be Aarons and his Sonnes by a statute for ever from the sonnes of Israel for it is an heave-offring and it shall be an heave-offring from the sons of Israel of the sacrifices of their peace-offrings even their heave-offring unto Iehovah And the garments of holinesse which are Aarons shall be his sonnes after him to be anointed in them and to fill their hand in them Seven daies shall he that is Priest in his stead of his sonnes bee clad in them when hee shall come into the Tent of the Congregation to minister in the Holy Place And thou shalt take the Ram of the filling of the hand and shalt seeth his flesh in the holy place And Aaron and his sons shall eate the flesh of the Ramme and the bread which is in the basket at the doore of the Tent of the Congregation And they shall eate those things with the which atonement-was-made to fill their hand to sanctifie them and a stranger shall not eate of them because they are holy And if there remaine of the flesh of the filling of the hand of the bread unto the morning then thou shalt burn the remainder w th fire it shall not be eaten because it is holy And thou shalt doe unto Aaron and to his Sonnes thus according to all which I have commanded thee seven dayes shalt thou fill their hand And thou shalt make ready for every day a bullocke for a sinne offring for atonements and thou shalt purifie the altar when thou makest atonement for it and thou shalt anoint it to sanctifie it Seven daies thou shalt make atonement for the altar and sanctify it the altar shal be Holy of holies whatsoever toucheth the altar shall be holy And this is that which thou shalt make ready upon the altar two lambes of the first yeere day by day continually The one lambe thou shalt make ready in the morning and the other lambe thou shalt make ready betweene the two evenings And a tenth deale of floure mingled with the fourth part of an Hin of beaten oile and for a drinke-offring the fourth part of an Hin of wine for the one lambe And the other lambe thou shalt make ready betweene the two evenings according to the meat offring of the morning and according to the drinke-offring thereof shalt thou make for it for a savour of rest a Fire offring unto Iehovah This shall be a continuall burnt-offring throughout your generations at the doore of the Tent of the congregation before Iehovah where I will meet with you to speake unto thee there And I will meet there with the Sons of Israel and he shall be sanctified by my gloty And I will sanctifie the Tent of the congregation and the altar Aaron his Sons I will sanctifie to minister-in-the-priests-office unto me And I will dwell amongst the sonnes of Israel and will befor a God unto them And they shall know that I am Iehovah their God that broght theÌ„ forth out of the Land of Egypt that I may dwell amongst them I Iehovah their God Annotations THE thing Hebrew the word the Greek saith these things God having chosen Aaron and his seed to bee Priests unto him entreth them into their office by many rites as Washing Clothing Anointing Sprinkling and Offring of sacrifices for their consecration bullocke in Hebrew Par which is greater then a calfe but not so great as an oxe The Hebrew Doctors thus distinguish them Wheresoever it is said g 〈…〉 gel a calfe that is a yong one of the first yeare but par a bullocke is a yong one of the second yeere Maimony treat of Sacrifices Chap. 1. Sect. 14. yongling of the herd or yong oxe Hebrew sonne of the oxe or of the herd The Greeke saith of the oxen See the fulfilling of this precept in Levit 8. 〈…〉 es these were also of the second yeere 〈◊〉 lambes were of the first perfect thâ—â— is without blemish want superfluitie or deformitie See the notes on Exod. 12. 5. These sacrifices figured Christ who was without blemish without 〈◊〉 1 Pet. 1. 19. Ver. 2. unlevened which signified sinceritie and in 〈…〉 ruption See Ex. 12. 8. 15. oile which sign 〈…〉 d the graces of Gods Spirit 1 Ioh. 2. 27. See the notes on Exod. 30. 25. flowre the best part of the principall grain called somtime the fat of wheat Deut. 32. 14. with such God spiritually feedeth his Charch Psal. 81. 17. and 147. 14. Such bread signified Christ also whom the Father giveth us to feed upon Ioh. 6. 32. 33. V. 4. the Tent the whole Tabernacle or Habitation of God is so called of one principall part therof Exod. 26. called the Tent of Congregation or of meeting because there the people assembled and there God met with them as after in v. 43. Here the Priests were to be presented before God and before the people who were also there gathered together Lev. 8. 3. So the ministers of Christ were ordained in the Churches Act. 14. 23. and 6. 5. 6. water out of the sanctified Laver Exo. 30. 18. 19. for it was made
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
make the holy Anointing oile 26 and what thingâ— should be anointed with it 32 Other men may not use it or make the 〈◊〉 34. The composition and making of the Incense 36 and use thereof 37 Men may not make the like for themselves ANd thou shalt make an altar an incense altar of incense of Shittim wood shalt thou make it A cubit 〈…〉 the length thereof and a cubit the breâ—â—â— thereof fouresqure shall it be and two 〈◊〉 the height thereof the hornes thereof shall be of the same And thou shalt overlay it with pure gold the roofe thereof and the walls thereof round-about and the hornes thereof and thou shalt make unto it a crowne of gold round about And two rings of gold shalt thou make to it under the crowne of it by the two ribbes thereof upon the two sides of it shalt thou make them and they shall be for places for the barres to beare it withall And thou shalt make the â—â—rres of Shittim wood and shalt overlay them with gold And thou shalt put it before the veile which is by the Arke of the Testimony before the Covering-mercy-seat which is over the Testimony where I will meet with thee And Aaron shall burne thereon incense of sweet-spices every morning when he dresseth the lamps he shall burne it And when Aaron causeth the lampes to ascend betweene the two evenings he shall burne it a continuall incense before Iehovah throughout your generations Ye shall not offer thereon strange incense or burnt-offring or meat-offring and drinke-offring yee shall not poure out thereon And Aaron shall make-make-atonement upon the hornes of it once in the yeere with the blood of the sinne offring of atonements once in the yeere shall hee make atonement upon it throughout your generations it is holyes unto Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iâ—hovah spake unto Moses saying When thou takest the Sum of the Sonnes of Israel by those that are to bee numbred of them then shall they give every man the ransome of his soule unto Iehovah when thou numbrest them that there be no plague amongst them when thou numbrest them This they shall give every one that passeth among them that are numbred halfe a shekell by the shekell of the Sanctuary the shekell is twenty gerahs an halfe shekell shall be an heave-offring to Iehovah Every one that passeth among them that are numbred from twenty yeeres old and above hee shall give the heave-offring of Iehovah The rich shall not give-more and the poore shall not give-lesse then halfe a shekell in giving the heave-offring of Iehovah to make atonement for your soules And thou shalt take the silver of the atonements of the sons of Israel and shalt give it for the service of the Tent of the congregation and it shall be for a memoriall for the Sonnes of Israel before Iehovah to make atonement for your soules And Iehovah spake unto Moses saying Thou shalt also make a Layer of brasse and his foot of brasse to wash and thou shalt put it betweene the Tent of the congregation and the altar and thou shalt put water there in And AaroÌ„ his sons shal wash therefrom their hands and their feet When they goe into the Tent of the congregation they shall wash with water that they dye not or when they come-neere to the altar to minister to burn the Fire offring unto Iehovah And they shall wash their hands and their feet that they dye not and it â—â—â—ill be unto them a statute for ever to him and to his feed throughout their generations And Iehovah spake unto Moses saying Thou also take unto thee the chiefe of spices of pure Myrrh five hundred shekels and of sweet Cinamon the halfe thereof two hundred and fifty and of sweet Calamus two hundred and fifty And of Cassia five hundred by the shekell of the Sanctuary and of oyle olive an Hin And thou shalt make it an oyle of holy anointing a compound-ointment compounded after the worke of the Apothecary it shall be an oyle of holy anointing And thou shalt anoint therewith the Tent of the congregation and the Arke of the Testimony And the Table and all the vessels thereof and the Candlestick and the vessels thereof and the Altar of Intense And the altar of burnt-offring and all the vessels thereof and the Laver and the foot thereof And thou shalt sanctifie them and they shall bee holy of holies whatsoever toucheth them shall be holy And thou shalt anoint Aaron and his sonnes and sanctifie them to minister-in-the-priest-office unto me And thou shalt speake unto the Sonnes of Israel saying This shall be an oyle of holy anointing unto me throughout your generations Vpon mans flesh it shall not be poured and after the composition of it yee shall not 〈…〉 ke like it holinesse it is holinesse shall it be unto you Any man that shall compoundan-ointment like it or that shall put thereof upon a stranger he shall even bee cut-off from his peoples And Iehovah said unto Moses Take unto thee sweet-spices Stacte and Onycha and Galbanum sweet-spices and pure frankincense there shall be one alone with another alone And thou shalt make it an incense a confection the worke of the Apothecary salted pure holy And thou shalt beat of it pounding-â—â—-small and shalt put of it before the Testimony in the Tent of the congregation where I will meet with thee holy of Holies shall it be unto you And the incense which thou shalt make after the composition of it ye shall not make to your selves it shall be holinesse unto thee for Iehovah Any man that shall make like unto it to smell thereto shall even be cut-off from his peoples Annotations AN incense altar of incense or a perfumatorie a perfuming place of perfume where odours were burned daily and resolved into fume or smoke In the making it is called onely an altar of incense Exod. 37. 25. and so the Greeke translateth it here But because an Altar in Hebrew Mizbeach hath the name of slaine-sacrifices which were offred thereon and upon this there was no such service therefore it is called for distinction sake Miktar a Perfumatory or Incense altar The Chaldee expoundeth it Thou shalt make an Altar to offer upon it incense of sweet-spices Shittim Greeke incorruptible wood see Exod. 25. 5. Vers. 2. hornes sharpe high places in the foure corners see the notes on Exodus 27. 1. 2. c. Vers. 3. gold whereupon it was called the golden altar Num. 4. 11. Revel 8. 3. as the other covered with brasse was the brazen altar Exodus 38. 30. Of the matter underneath it is sometime called the altar of wood as in Ezek. 41. 22. where the measures of it prophesied to bee under the Gospell are larger then these under the Law For this was but one cubit long that two this two cubits high that three Because the service of God by Christs comming should bee inlarged from East to West Gods name should be
Hebrewes testifie in Talmud Bab. in Ioma c. 1. that they had not the Fire from heaven any more See the annotations on Exod. 28. 30. shouted with astonishment and joy humbly thanking God for this signe of grace towards them as the Greeke translateth they were astonished and the Chaldee they gaue thankes So in 2 Chron. 7. 3. when all the sonnes of Israel saw how the fire came down and the glory of Iehovah upon the house they howed themselves with their faces to the ground upon the pavement and worshipped and confessed to Iehâ—vâ—h saying For he is good for his mercy endureth for ever CHAP. X. 1 Nadab and 〈…〉 for offring of strange fire are 〈…〉 fire 6 〈…〉 and his sonnes are forbidden to moâ—râ—e for them 8 The Priests are forbidden wine when they are to goâ— into the Tabernaclâ— 12 The law of eating the holy things 16 Moses blameth the Priests for not eating the sin-offring 19 Aaron excuseth the transgression AND Nadab and Abihu the sonnes of Aaron tooke eâ—h man his censer and they put fire in them and put incense thereon and offred before Iehovah strange fire which hee had not commanded them And there went-out fire from before Iehovah and devoured them and they died before Iehovah And Moses said unto Aaron This is it that Iehovah spake saying I will bee sanctified in them that come â—igh me and before all the people I will be glorified and Aaron held his peace And Moses called Misael and Elzaphan the sonnes of Vzziel the uncle of Aaron and said unto them Come-neere cary your brethren from before the Sanctuarie out of the camp And they went neere and caried them in their coats out of the campe as Moses had spoken And Moses said unto Aaron and unto Eleazar and unto Ithamar his sonnes Make not bare your heads neither â—end your clothes that you dye not and wrath come upon all the congregation but your brethren all the house of Israel shall weepe for the burning which Iehovah hath burned And ye shall not goe-out from the doore of the Tent of the Congregation lest you die for the oile of the anoynting of Iehovah is upon you and they did according to the word of Moses And Iehovah spake unto Aaron saying Doe not drinke wine or strong-drinke thou or thy sonnes with thee when ye goe-in to the Tent of the Congregation that yee diâ— not it shall be a statute for ever through-out your generations And that ye may separate betweene holy and profane and betweene uncleane and cleane And that ye may teach the sonnes of Israel all the statutes which Iehovah hath spoken unto them by the hand of Moses And Moses spake unto Aaron and unto Eleazar and unto Ithamar his sonnes that were left Take ye the Meat-offring that is left of the Fire offrings of Iehovah and â—aâ— it in unlevened cakes beside the altar for it is holy of holies And ye shall eat it in the holy place for it is thy due and thy sonnes due of the Fire offrings of Iehovah for so I was commanded And the wave brest anâ— the heave shoulder ye shall eat in a cleaâ—s place thou and thy sonnes and thy daughters with thee for they are given as thy due and thy sonnes due out of the sacrifices of the Peace-offrings of the sonnes of Israel The heave shoulder and the wave brest with the Fire offrings of the fat shall they bring to wave for a wave-offring before Iehovah and it shall be for thee and for thy sonnes with thee by a statute for ever as Iehovah hath commanded And Moses seeking sought the goat-buck of the Sin offring and behold it was burnt and he was wroth with Eleazar and with Ithamar the sonnes of Aaron that were left saying Wherefore have ye not eaten the Sin offring in the holy place for it is holy of holies and it hee hath given to you to beare the iniquitie of the Congregation to make atonement for them before Iehovah Behold the blood of it was not brought-in to the Holy place within ye should eating have eaten it in the Holy place as I commanded And Aaron spake unto Moses Behold this day they have offred their Sin offring and their Burnt-offring before Iehovah and such things have befallen me and if I had eaten the Sin offring to day should it have beene good in the eyes of Iehovah And Moses heard it and it was good in his eyes Annotations CEâ—â—â—er or fire-pan a vessell wherein coales of fire were put see Exod. 27. 3. thereon upon the fire How the incense was burned see the notes on Exod. 30. 8. strange fire that is other fire then God had sanctified on his altar As strange incense was expresly forbidden Exod. 30. 9. so strange fire was not commanded but implicitly forbidden by Lev. 1. 7. 6. 12. as afterward God plainly sheweth in Levit. 16. 12. Hereupon it is said in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar This transgression of the Priests in the beginning of their administration sheweth the weakenesse and imperfection of that Priest-hood and for the weaknesse and unprofitablenesse therof it was alterwards disanulled and a better Priest-hood of Christ who was holy harmelesse undefiled and separated from sinners is come in place thereof for the Law made nothing perfect Heb. 7. 18. 19. 26. So in the practice of the moral law the people even at the first fell into open impiety Exod. 3â— Vers. 2. from before or from the face of the Lord. As a fire of mercie came from thence to consume the sacrifices for sinne offred according to the law Levit. 9. 24. so now a fire of judgment commeth to consume the sinners Chazkuni here observeth Measure for measure by fire they sinned and by fire they were plagued This is an example of Gods jealousie for the ordinances of the Law teaching the same much more for the Gospell Heb. 2. 2. 3. and 10. 28. 29. So he shewed an example of judgment upon two sinners at the beginning of the Christian church whereby great feare came upon all Acts 5. 1. 11. devoured or ate them that is killed them for neither their bodies nor their cloathes were burnt to ashes as appeareth by v. 5. And in Targ. Ionathan it is thus explained It burned their soules but their bodies were not burnt Hereupon our God is said to be a devouring fire Heb. 12. 29. Deut. 1 24. See a like judgment in Num. 16. 35. before Iehovah that is with sudden death before the Tabernacle wherein the Lords glory dwelt So Vzza for his errour in putting his hand to the Arke died before God 1 Chron. 13. 10. which is expounded by the Arke of God 2 Sam. 6. 7. And it is observed that these two Priests died childlesse Num. 3. 4. 1 Chron. 24. 2. Vers. 3. spake but where spake he this It may have reference to Lev. 8. 35. Or it might be spoken but not written before as Ioh. 20. 30.
bird upon the face of the field And hee that is to bee cleansed shall wash his clothes and shave off all his haire and wash himselfe in water that he may be cleane and after he shall come into the campe and shall tary abroad out of his tent seven dayes And it shall be in the seventh day hee shall shave off all his haire his head and his beard and his eye-browes even all his haire he shal shave off and he shall wash his clothes and he shall wash his flesh in water and he shall be cleane And in the eight day he shall take two hee-lambs perfect and one ewe-lambe of the first yeere perfect and three tenth-deales of fine-flowre for a Meat-offring mingled with oile and one Log of oile And the Priest that maketh him cleane shall present the man that is to be made-cleane and those things before Iehovah at the doore of the Tent of the congregation And the Priest shall take one hee-lambe and offer him for a Trespasse offring and the Log of oile and he shall wave them for a Wave-offring before Iehovah And he shall kill the hee-lamb in the place where he shal kill the Sin offring and the Burnt-offring in the place of holinesse for as the Sin offring so the Trespasse-offring is the Priests it is holy of holies And the Priest shall take of the blood of the Trespasse offring and the Priest shall put it upon the tip of the right eare of him that is to be cleansed and upon the thumbe of his right hand and upon the great toe of his right foot And the Priest shall take of the Log of oile and poure it upon the Priests palme of the left hand And the Priest shall dip his right finger in the oile that is on the palme of his left hand and shall sprinkle of the oile with his finger seven times before Iehovah And of the rest of the oile that is on the palme of his hand shall the Priest put upon the tip of the right eare of him that is to be cleansed and upon the thumbe of his right hand and upon the great-toe of his right foot upon the blood of the Trespasse offring And the remnant of the oile that is on the Priests palme of the hand hee shall put upon the head of him that is to be cleansed and the Priest shall make-make-atonement for him before Iehovah And the Priest shall make the Sin offring and make-atonement for him that is to be cleansed from his uncleannesse and after hee shall kill the Burnt-offring And the Priest shall offer-up the Burnt-offring and the Meat-offring upon the Altar and the Priest shall make-atonement for him and hee shall bee cleane And if hee be poore and his hand attaine it not then hee shall take one hee-lambe for a Trespasse offring for a waving to make atonement for him and one tenth-deale of fine-flowre mingled with oile for a Meat-offring and a Log of oile And two turtle-doves or two yong pigeons which his hand can attaine and the one shall be a Sin-offring and the other a Burnt-offring And he shall bring them in the eight day for his cleansing unto the Priest unto the doore of the Tent of the congregation before Iehovah And the Priest shall take the hee-lambe of the Trespasse offring and the Leg of oile and the Priest shall wave them for a wave offring before Iehovah And he shall kill the hee-lambe of the Trespasse offring and the Priest shall take of the blood of the Trespasse offring and put it upon the tip of the right eare of him that is to be cleansed and upon the thumbe of his right hand and upon the great toe of his right foot And of the oile shall the Priest poure upon the Priests palme of the left hand And the Priest shall sprinkle with his right finger of the oile that is in his left hand seven times before Iehovah And the Priest shall put of the oile that is on the palme of his hand upon the tip of the right eare of him that is to be cleansed and upon the thumbe of his right hand and upon the great-toe of his right foot upon the place of the blood of the Trespasse offring And the remnant of the oile which is on the Priests palme of the hand he shall put upon the head of him that is to be cleansed to make-make-atonement for him before Iehovah And he shall make the one of the Turtle-doves or of the yong pigeons of that which his hand can attaine That which his hand can attaine the one for a Sin-offring and the other for a Burnt-offring with the Meat-offring and the Priest shall make-atonement for him that is to be cleansed before Iehovah This is the law of him in whom is the plague of leprosie whose hand cannot attaine to his cle 〈…〉 sing And Iehovah spake unto Moses and unto Aaron saying When ye be come into the land of Canaan which I give unto you for a possession and I put the plague o◠leprosie in a house of the land of your possession Then hee shall come who 〈◊〉 the house is and tell the Priest saying as it went the plague appeareth to mee in the house And the Priest shall command and they shal emptie the house before the Priest goe-in to see the plague that all which is in the house be not made-uncleane and afterward the Priest shall goe in to see the house And he shall see the plague and behold if the plague be in the walls of the house with hollow strakes greenish or reddish and the sight of them be lower then the wall Then the Priest shall goe out of the house to the doore of the house and shut-up the house seven dayes And the Priest shall returne in the seventh day and shall see and behold if the plague bee spred in the walles of the house Then the Priest shall command and they shall take-away the stones in which the plague is and cast them into a place without the citie into an uncleane place And he shall cause the house to bee scraped within round-about and they shall poure-out the dust which they have scraped off in a place without the citie in an uncleane place And they shall take other stones and put them in the place of those stones and he shall take other dust and shall plaister the house And if the plague returne and break-out in the house after that hee hath taken-away the stones and after hee hath scraped the house and after it is plaistered Then the Priest shall come and shall see and behold if the plague be spred in the house it is a fretting leprosie in the house it is uncleane And he shall breake-down the house the stones of it and the timber of it and all the dust of the house and he shall cary them forth to a place without the citie to an uncleane place And hee that commeth into the house all the dayes that he hath
〈◊〉 their atonement in the time of their cleansing and there they give the suspected women the bitter waters to drinke Numb 5. And the Priest takes the Lepers Trespasse-offring whiles it is alive and waveth it with the Log of oile towards the east as all wave-offrings c. After this he brings the Lepers Trespasse-offring unto the doore and hee brings in both his hands into the court and layeth them upon the offring and they kill it out of hand And two Priests take the blood of it the one takes it in a vessell and sprinkleth it upon the top of the altar and the other in his right hand and poureth it into his left hand and sprinkleth with the finger of his right hand and if he doe otherwise and take it with his left hand it is unlawfull The Priest that takes some of the blood in a vessell carieth and sprinkleth it upon the altar first Afterwards the Priest that tooke the blood in the palme of his hand commeth unto the leper the Priest standing within and the leper without And the leper putteth in his head and the Priest putteth of the blood that is in his hand upon the tip of his right eare afterward he putteth in his right hand and he putteth of it upon the thumbe of his hand and after that he setteth in his right foot and he putteth of it upon his 〈◊〉 And if he put it upon the left it availeth not And afterwards he offreth his sin-offring and his burnt-offring After that hee hath put of the blood upon his thuâ—â—â— and toe the Priest taketh of the logge of oile and poureth into the left hand of his fellow Priest and if â—ee poure it into his owne hand it will serve And he dippeth the finger of his right hand into the oile that is in his hand and sprinkleth seven times towards the most holy place every time that he sprinkleth he dippeth his finger in the oile Then he commeth to the leper and purteth of the oile upon the place of the blood of the trespasse-offring to weet on the tip of his eare and on his thumbe and toe And the residue of the oile in his hand he putteth on the head of him that is to be cleansed and if he put it not atonement is not made and the remnant of the log of oile is divided among the Priests And that remnant of the log of oile is not eaten but in the court by the males of the Priests as other the most holy things and it is unlawfull to eat thereof untill he hath sprinkled of it 7. times and put of it upon the thumbe and toe c. Maimony in Mechosrei capporah chap. 4. and Talmud Bab. in Negagnim c. 14. s. 7. c. The gate of Nicanor forementioned wherof sâ—â— the annotations on Num. 2. 27. was the East gate betweene the womens court and the court of Israel the mens court and into Israels court none might enter that wanted his atonement and the blood of the Trespasse-offring might not be caried out of the courtyard therefore the leper stood without in the gate and put in his head hand and foot into the court of Israel that the blood might be laid upon them Vers. 16. in the oile or of the oile that is taking some of it But of is here in stead of in as Chazkuni also noteth before Iehovah that is towards the Sanctuarie as before is shewed Vers. 17. upon the blood that is the same pl 〈…〉 where the blood was put as is explained in verse 28. and so the Greeke translateth here wherefore the Hebrewes say whether hee put the oile upon the blood it selfe above or put it by the bloods side and 〈◊〉 though the blood be wiped off it will serve the 〈◊〉 Maimony in Mechosrei capp chap. 5. sect 1. Vers. 18. shall make-make-atonement but with 〈…〉 this â—iâ—e in speciall no atonement was made by the H 〈…〉 canons as is before noted This putting of â—â—le upon all these parts of the body figured the gâ—â—ces of the spirit of Christ for the sanctifying of suâ—â— as are redeemed from their sins by his blood 1 Iohn 2. 20. 2 Corinth 1. 21. See the notes on Exodus 30. 26. Ver. 19. make the Sin-offring or doe that is offer the Sin-offring a figure of Christ made sinne for us sinners 2 Cor. 5. 21. the Burnt-offring which figured also Christs oblation of himselfe Heb. 10. 8 9. 10. and the reasonable service of a sanctified person acceptable to God Rom. 12. 1. therfore before it the Sinne-offring was made or offred because reconciliation for sinne must be before any service be accepted Vers. 20. the Meat-offring that of three tenth-deales of floure vers 10. which served both for expiation of sinne and to be a signe of sanctification and a new creature see the notes on Lev. 2. 1. The Hebr. doctors write from the Law in Num. 15. 5. that with every tenth deale of floure there was also the fourth part of an Hin of wine and that no sinne or trespasse offring save this of the Lepers had the Meat offring and Drink offring added unto them Maimony in Magnaseh hakorbaneth ch 2. sect 5. 6. See the annotations on Num. 15. Ver. 21. attaine it not or reach get it not the Gr. expounds it find it not it meaneth want of ability So after ver 22. 30. 31. Lev. 27. 8. a waving or wave-offring to be waved alive as before in ver 12. and after in v. 24. 25. tenth-deale of an Ephah as verse 10. In this and the rest which follow there was the same order and rites to be used as in the former Ver. 29. to make atonement the Greeke explaineth it and the Priest shall make-atonement so Moses wrot before in vers 18. See the like noted on Gen. 2. 3. Exod. 17. 10. and otherwhere Vers. 30. shall make or doe that is shall offer hand can attaine in Greeke as his hand hath foâ—â—d V. 32. to his clensing that is to the greater sacrifices foreordained for the clensing of lepers none of which might bee omitted or changed but for meere povertie Wherefore the Hebrewes write The poore man that brings the offring of the rich it may posse but the rich that brings the offring of the poore it passeth not Talmud in Negagn ch 14. sect 12. Also they say If a rich man vow and say the oblation of this leper be upon me the leper be poore yet must be bring the offrings of the rich because the hand of him that 〈…〉 eth can reach unto it And if a poore man say the oblation of this leper be upon me and the leper be rich 〈◊〉 also must bring the offrings of the rich because hee 〈◊〉 voweth is bound for the offrings of the rich Maiâ—oâ—â— in Mechoâ—rcicapporah ch 5. sect 11. By all these â—iâ—es about the cleansing of a Leper after hee was healed God taught his people thankfulnesse unto himselfe in Christ for whose sake by whose
that they dye not or and let them not dye in their uncleannesse that is as Chazkuni expoundeth it 〈◊〉 their uncleannesse meaning both these figurative pollutions of issues lepries and the like as also their sinnes especially idolatry and corruptions of religion for which the Prophets often reproved the people under this name of pollution or uncleannesse and making the Lords Sanctuarie uncleane as Ierm 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23. CHAP. XVI 1 Moses is taught how to direct the high Priest for to doe his service on Atonement day 3 with what sacrifices he must come into the Holy-place 4 and with what garments 6 The bullocke for the Sin of the Priest himselfe 7 The two goats for the people on which lots were cast for the one to be killed and the other sent away 11 The killing of the high Priests bullocke 12. The burning of incense in the most holy 15 The killing of the goat for the people sprinkling of his blood 16 The clensing of the most holy place 18 and of the holy 20 The sending away of the scape-goat 29 The yeerly â—ast on expiation day the tenth of the seventh moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses after the death of the two sons of Aaron when they offred before Iehovah and dyed And Iehovah said unto Moses Speake unto Aaron thy brother that he come not at all time into the Holy place within the veile before the Covering-mercie-seat which is upon the arke that hee dye not for in the cloud I will appear upon the Covering-mercie-seat With this shall Aaron come into the holy place with a bullock a yongling of the herd for a sin offring and a ram for a Burnt-offring He shall put-on an holy linnen Coat linnen Breeches shall be upon his flesh and with a linnen Girdle shall he be girded and with a linnen Miter shall he be attired they are garments of holines and he shall wash his flesh in water and put them-on And hee shall take of the Congregation of the sons of Israel two goat-bucks of the goats for a Sinne offring and one ram for a Burnt-offring And Aaron shall offer the bullocke of the Sinne offring which is for himselfe and shall make-atonement for himselfe and for his house And he shall take the two goat-bucks and present them before Iehovah at the doore of the Tent of the congregation And Aaron shall give lots upon the two goat-bucks one lot for Iehovah and one lot for the scape-goat And Aaron shall bring neer the goat-buck that upon which the lot for Iehovah did ascend and he shall make him a Sin offring But the goat-bucke that upon which the lot for the Scape-goat did ascend shalâ— bee presented alive before Iehovah to make-atonement with him to send away him for a Scape-goat into the Wildernesse And Aaron shall bring-neere the bullock of the Sinne offring which is for himselfe and shall make atonement for himselfe and for his house and shall kill the bullocke of the sin-offring which is for himselfe And hee shall take a censer full of coales of fire from off the altar before Iehovah and his hands full of incense of sweet spices beaten-small and he shall bring it within the veil And he shall put the incense upon the fire before Iehovah that the cloud of the incense may cover the Covering-mercie-seat which is upon the testimonie that he dye not And he shall take of the blood of the bullock and shall sprinkle with his finger upon the Covering-mercie-seat eastward and before the Covering-mercie-seat hee shall sprinkle of the blood with his finger seven times And he shall kill the goat-buck of the Sinne-offring which is for the people and bring his blood within the veile and shall doe with his blood as hee did with the blood of the bullock and sprinkle it upon the Covering-mercie-seat and before the Covering-mercie-seat And he shall make-atonement for the Holy place because of the uncleannesses of the sonnes of Israel and because of their trespasses and aâ—l their sinnes and so shall he do for the tent of the congregation that dwelleth with them in the middest of their uncleaÌ„nesses And there shal not be any man in the Tent of the congregation when he goeth in to make-atonement in the Holy place untill he come-out and he have made atonement for himselfe and for his house and for all the Church of Israel And hee shall goe-out unto the Altar which is before Iehovah and make-atonement for it and shall take of the blood of the bullocke and of the blood of the goat-bucke and put it upon the hornes of the altar round-about And he shall sprinkle of the blood upon it with his finger seven times and shall clense it and sanctifie it from the uncleannesses of the sonnes of Israel And hee shall make an end of making-making-atonement for the Holy place and the Tent of the Congregation and the Altar and hee shall bring neere the goat bucke that is alive And Aaron shall impose both his hands upoÌ„ the head of the live goatbuck and shal confesse over him all the iniquities of the sons of Israel and all their trespasses and all their sinnes and shall put them upon the head of the goat-bucke and shall send him away by the hand of a fit man into the wildernesse And the goat-bucke shall beare upon him all their iniquities unto a land of separation and he shal send away the goat-bucke into the wildernesse And Aaron shall come into the Tent of the congregation and shall put off the linnen garmeÌ„ts which he did put on when he went into the Holy place and shall leave them there And he shall wash his flesh with water in the holy place and shall put-on his garments and he shall come forth and shall make his burnt offring and the burnt-offring of the people and make-atonement for himselfe and for the people And the fat of the Sin offring he shall burne upon the altar And hee that sent away the goat-bucke for the Scape-goat shall wash his clothes and bathe his flesh in water and afterward he shall come into the campe And the bullocke for the Sin offring and the goat-bucke for the Sin-offring whose blood was brought in to make-atonement in the Holy place hee shall carie-forth without the campe and they shall burne in fire their skins and their flesh and their dung And he that burneth them shall wash his clothes and bathe his flesh in water and afterward hee shall come into the campe And this shall bee to you a statute for ever in the seventh moneth in the tenth day of the moneth yee shall afflict your soules and shall not doe any worke the home-borne or the stranger that sojourneth among you For in this day hee shall make-atonement for you to clense you from all your sinnes before Iehovah shal ye be clensed A sabbath of sabbathisme shall it be unto
things under the Sun are vanity and vexation of spirit from mans birth to his dying day Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for immortall and which fadeth not 2 Peter 1. 4. Of ground cursed there followeth barrennesse or unprofitable fruits and desolation Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned Hebrews 6. 8. So the earth and the workes therein shall bee burnt up 2 Pet. 3. 10. And as for mans sake this world is cursed and the creature made subject to vanity so it earnestly expecteth the manifestation of the sonnes of God that it may be delivered from the bondage of corruption Rom. 8. 19. 20. 21. in sorrow with painfull labour as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes Psal. 127. 2. Adam was to have labored in his innocency Gen. 2. 15. but without sorrow being under the Lords blessing which maketh rich and hee addeth no sorrow with it Prov. 10. 22. Concerning this sorrow or toyle of our hands Noe the figure of Christ was a comforter Gen. 5. 29. Vers. 18. thornes Heb. the thorne Hereby is meant harmfull weeds in stead of wholesome fruits Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs Mat. 7. 16. Thornes doe choak the good corne as Mat. 13. 7. And spiritually these signifie evill fruits which wicked earthly men bring forth Heb. 6. 8. of the field and so no longer the pleasant fruits of Paradise Gen. 2. 9. 16. But as Nebuchadnezar when he had a beasts heart was driven out among beasts to eat grasse as the oxen Dan. 4. 13. 22. so man not lodging a night in honour nor understanding but becomming like beasts that perish is to eat herbes with them Psal. 49. 13. 21. but by the labour of his hands his diet is bettered Vers. 19. sweat with much labour which Adam and all his posterity was condemned unto that this is a generall rule if any will not worke neither should he eate 2 Thess. 3. 10. The sweat of the face though it is to be distinguished from the care of the 〈…〉 d which Christ forbiddeth Mat. 6. 25. 34. yet it doth imply all lawfull labours and industry of body and mind for the good of both Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also to seeke and search our things by wisedome is a sore occupation which God hath given to the sonnes of Adam to be occupied therein and humbled thereby Eccles. 1. 13. bread that is all food whereof bread is the principall as that which upholds the heart of man Psal. 104. 15. Therefore that which one Evangelist calleth bread Mar. 6. 36 another calleth victuals or meats Mat. 14. 15. the ground or the earth called elsewhere our earth Psal. 146. 4. and our dust Psal. 104. 28. meaning till man returne to the dust of death the grave and there the wearied be at rest from their labours Iob 3. 17. Rev. 14. 13. dust thou art or thou wast to weet concerning the body as Gen. 2. 7. not the spirit which being immortall goeth unto God for eternall joyes or torments Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth And dust returne to the earth as it was and the spirit returne to God that gave it Eccles. 12. 7. Here God condemneth mankind to death which is the wages of sinne Rom. 6 23. and to the grave the house appointed for all living Iob 30. 23. where they must wait till their change come Iob 14. 14. for it is appointed to men once to dye and after this is the judgement Hebr. 4. 27. Otherwise the life eternall could not bee obtained for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption therefore we must all either dye or be changed and this corruptible must put on incorruption and this mortall must put on immortality and then shall Death be swallowed up in victory 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught saying that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve and because of that filthinesse Death is come upon Adam and his seed For when God saw how uncleannesse cleaved and spred it selfe abroad in the world continually he intended to consume it and to root out the power of it and therefore the bodies doe consume and corrupt and have no continued life But when the filthinesse is consumed and the spirit of uncleannesse taken out of the earth behold God will renew his world without any other filthinesse and will wake up by his power those that dwell in the dust c. and the Lord will reioyce in his workes as the intendment of the creation was at the first R. Menachem on Gen. 3. The Greeke Philosophers have observed that some dead men putrified turne to Serpents Plutarch in vita Cleomenis If so it is a notable memoriall of mans first poysoning by the Serpent Vers. 20. Eve in Hebrew Chavah which is by interpretation Life as the Greeke also translateth it or Living Adam first called her Woman Gen. 2. 23. God called her Adam Gen. 5. 2. and now the man calleth her Eve Life by which new name he testifieth his faith in and thankfulnesse for Gods former promise in vers 15. In which he also trained up his children teaching them to sacrifice and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner and by Wisdome that is faith in Christ brought out of his fall Ioseph Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome c. 10. v. 1. all living that is as the Chaldee paraphraseth of all the sonnes of man meaning this both naturally of all men in the world and so of Christ the promised seed and spiritually of all that live by faith in which sense Sarah is also counted the Mother of the faithfull 1 Pet. 3. 6. Gal. 4. 22. 28. 31. V. 21. coats to cover the body from shame and harme and for a memoriall of mans sin a further signe of those garments of justice and salvation which men have of God that their filthy nakednesse doe not appeare Rev. 3. 18. 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde◠calleth these here garments of honor of skin that is in likelihood of the skins of beasts which God taught him to kill for sacrifice Which offerings were even from the beginning of the Gospell preached as appeareth Gen. 4. 3. 4. 8. 20. And after by the Law the Skinnes of the sacrifices were given to the Priests Lev. 7. 8. And the sacrifices being all figures of Christ Heb. 10. 5. 10 the Skins were fit to resemble mans mortification as the girdle of skin which Iohn Baptist wore Mat. 3. 4. and new life by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of
Enoch were three hundred yeeres and sixtie and five yeeres And Enoch walked with God and he was not for God tooke him And Mathusala lived a hundred yeeres and eightie and seven yeeres and begat Lamech And Mathusala lived after he begat Lamech seven hundred yeeres and eighty and two yeeres and begat sons and daughters And all the dayes of Mathusala were nine hundred yeres and sixty and nine yeres and he died And Lamech lived a hundred yeeres and eighty and two yeeres and begat a son And called his name Noe saying This shall comfort us from our worke and from the sorrow of our hands because of the earth the which Iehovah hath cursed And Lamech lived after he begat Noe five hundred yeres and ninety and five yeeres and begat sons daughters And all the dayes of Lamech were seven hundred yeeres and seventy and seven yeeres and he died And Noe was five hundred yeres old and Noe begat Sem Cham and Iapheth Annotations THe booke that is the narration or rehearsall generations of Adam the Greeke translateth generation of men it meaneth both the children which Adam begat and the events that did befall them as the word generation is used for all accidents in times and ages whatsoever the day may bring forth as Solomon speaketh Proverb 27. 1. So Genesis 2. 4. and 6. 9. and 25. 19. And here are tenne generations reckoned from Adam to Noe the chiefe end whereof is to shew the genealogy of Christ the promised sâ—ed according to the flesh and so of his Church Luk. 3. 23. 38. 1 Chron. 1. 1. c. likenesse of God See Gen. 1. 26. Vers. 2. their name so Adam was the common name of man and woman which were one flesh Gen. 2. 23. 24 and of all their posterity Gen. 9. 6. for we are all of one blood Act. 17. 26. Vers. 3. and begat to weet a sonne as the sequell sheweth The Scripture often omitteth such words and sometime sheweth they must be understood as David put in Syria 1 Chron. 18. 6. that is he put garisons in Syria 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likenesse namely that which he now had in his sinfull state for the first likenesse and image of God in him was by sinne corrupted Gen. 3. wherupon all men now are conceived in sinne Psal. 51. 7. and are by nature children of wrath Eph. 2. 3. Seth that is Set or Appointed in stead of Abel see Gen. 4. 25. onely his posterity were reserved when all the world was drowned And from him the genealogy is rekoned both in the Old and New Testament 1 Chr. 1. 1. c. Luke 3. 38. Vers. 6. yeeres Hebr. yeere sometime the Originall useth indifferently one for another as eight yeeres 2 Chron. 34. 1. for which in 2 King 22. 1. is written eight yeere It is also the property of the Hebrew to set the least number for most as here Seth lived five yeeres and an hundred yeere and so after which because it differeth from our manner and in the order there is no speciall weight is changed according to our speaking because the Hebrew it selfe in repeating matters doth often change the order of words as 2 Chron. 23. 7. when he commeth in when he goeth out which in 2 Kin. 11. 8. is when he goeth out and when hee commeth in So great and small 2 Chron. 34. 30. or small and great 2 King 23. 2. And in translating the holy Ghost often also changeth the order of words as Ioel 2. 28. your old men shall dreame dreames your young men shall see visions which in Act. 2. 17. is placed thus your young men shall see visions and your old men shall dreame dreames So in 1 King 19. 10. they haue broke downe thy Altars and killed thy Prophets which Paul rehearseth thus they have killed thy Prophets and broke downe thy Altars Rom. 11. 3. and sundry the like Enos or as the Hebrew pronounceth it Enosh but because our language and custome rather followeth the Greeke which is more easie the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake and thinke them diverse persons Verse 9. Kainan so Luke 3. 37. in Hebrew Kenan Verse 12. Maleleel Hebr. Mahalalel Vers. 15. Iared Hebr. Iered Vers. 18. Enoch in Hebrew Chanoch that is Dedicated or Catechised he is said to be the seventh from Adam and a prophesier of Gods judgement upon wicked men for their impious deeds and hard speeches against God Iude ver 14. 15. So hee is distinguished from Enoch the Kainite the third from Adam Gen. 4. 17. and seven being the number of the Sabbath the seventh generation implyed the mystery of rest in Christ. Accordingly the number of all the generations here may be observed which are ten from Adam to Noe as before in Gen. 4. there are seven generations of Kain so Abram the Ebrew was the seventh from Eber Moses the seventh from Abram and in Mat. 1. twice seven generations are reckned from Abram to David and so many from David to the Captivity of Babylon and againe so many from that captivity to Christ Mat. 1. 17. The estate of times for these ten Patriarchs may thus be viewed 1. Adam being 130. yeeres old begat Seth. 2. Seth 105. yeeres old begat Enos In the yeere of the World 235. 3. Enos 90. yeere old begat Kainan in the yeere of the World 325. 4. Kainan 70. yeere old begat Maleleel in the yeere of the World 395. 5. Maleleel 65. yeere old begat Iared in the yere of the World 460. 6. Iared 162. yeere old begat Enoch in the yere of the World 622. 7. Enoch 65. yeere old begat Mathusala in the yeere of the World 687. 8. Mathusala 187. yeere old begat Lamech in the yeere of the World 874. 9. Lamech 182. yeere old begat Noe in the yeere of the World 1056. 10. Noe 500. yeeres old begat Iapheth in the yeere of the World 1556. The lives of these Patriarchs are also to be noted 1. Adam lived 930. yeeres 2. Seth lived 912. y. 3. Enos lived 905. 4. Kainan lived 910. y. 5. Malaleel lived 895. y. 6. Iared lived 962. y. 7. Enoch lived on earth 365. yeeres The shortest liver 8. Mathusala lived 969. y. The longest liver 9. Lamech lived 777. y. 10. Noe lived 950. y. Gen. 9. 29. By this computation it appeareth that Adam lived to see Lamech the ninth generation in the 56 yeere of whose life hee dyed first of all these Patriarchs That Enoch the 7 from Adam after he had lived on earth so many yeeres as there be dayes in the yeere of the Sunne was taken away into Paradise next after Adams death seven Patriarchs remaining witnesses of his translation That all the first nine Patriarchs were taken out of this world before it was drowned by the Flood that came in the 600. yeere of Noes life That Mathusala lived till the very yeere wherein the Flood came as his name
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
Psalm 8. 5. that is or the sonne of man as it is alledged in Heb. 2. 6. men brethren that is brethren in faith as Mat. 23. 8. and naturall kinsmen for Abram was Lots uncle Gen. 12. 5. So Christs kinsmen were called his brethren 1 Cor. 9. 5. The word men may be omitted as sometime the text it selfe doth shooters men with bow 1 Sam. 31. 3. that is shooters with bow 1 Chron. 10. 3. So a man a Prince Exod. 2. 14. is in Greeke but a Prince Act. 7. 27. man of his counsel Esay 40. 13. that is his counsellor 1 Cor. 2. 16. Although the Greeke often keepeth this Hebraisme as an enemy man Mat. 13. 28. men sinners Luke 24. 7. Men brethren Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1. Vers. 9. Is not all that is Loe surely it is A question earnestly affirrueth as is it not written Mar. 11. 17. for it is written Mat. 21. 13. doe ye not erre Mark 12. 24. for ye doe erre Mat. 22. 29. and sundry the like See Gen. 4. 7. before thee at thy pleasure to choose by my permission So the Lord set the land before the Israelites Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take or wilt choose These words are to bee understood from the next speech or from the 11. vers And Lot chose c. Oftentimes words wanting are to be supplied as I with Scorpions 2 Chron. 10. 11. for I will chastise you with Scorpions 1 King 12. 11. Against three hundred 2 Sam. 23. 8. for he lift up his speare against three hundred 1 Chron. 11. 11. and many such like See Gen. 11. 4. Thus Abram for peace parted with his right choosing rather to take wrong then to contend as 1 Cor. 6. 7. Vers. 10. lifted up his eyes that is looked round about to view the land as is after manifest by the like speech to Abram vers 14. and where one Evangelist saith lifting up their eyes Mar. 17. 8. another writing of the same saith looking round about Mar. 9. 8. Iordan Hebr. Iarden the name of a goodly river see Ios. 3. 11. c. well watered Heb. â—â—tering that is as the Chaldee saith a place of water or of moisture thereby signifying a fruitfull land as Psal 66. 12. and 107. 33. 35. destroyed or corrupted as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom and Gomorrha Ghnamorah but we follow the plaine writing in the new Testament 2 Pet. 2. 6. garden that is as the Greeke saith Paradise see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitfull as Eden and Aegypt commest Hebr. thou comming to Zoar or to Zogar that is all the plaine of Iordan even to Zoar the little City called before Bela see Gen. 19. 20. 21. 22. and 14. 2. Vers. 11. the plaine or the country about Iordan as the Greeke translateth which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plaine and it is opposed to the mountaine Gen. 19. 17. each man c. that is one from another Vers. 12. pitched tent that is removed his tents from place to place till hee came even to Sodom and as the Greeke saith dwelt in tents in Sodom Vers. 13. sinners to Iehovah that is before the Lord as the Greeke translateth and aganst him as 1 Sam. 2. 25. meaning very grievous and open sinners And here the Sodomites are the first in the world openly called sinners and although by Adams disobedience we all are made sinners Rom. 5. 19. yet usually such as are notorious wicked ones have this title given them as in 1 Sam. 15. 18. Psal. 104. 36. Marke 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth they were unrighteous with their riches and sinners with their bodies before the Lord agreeable to other Scriptures which testifie how they defiled their bodies Gen. 19. 5. and that pride fulnesse of bread and abundance of idlenesse was in Sodom they strengthned not the hand of the poore but were haughty and committed abomination before the Lord Ezek. 16. 49. 50. The Hebrew Doctors from the two words here used of Sodoms sinfull state doe gather their condemnation both in this world and in the world to come Thalmud in Sanhedr chap. Chelek See the notes on Gen. 19. 24 Vers. 14. to the sea that is the west see Gen. 12. 8. Abram vieweth the land but possesseth it not so did Moses Deut. 34. 1. 4. Vers. 15. to thee God gave Abram no inheritance in the land no not the bredth of a foot yet hee promised that he would give it to him for a possession and to his seed after him when as yet hee had no child Acts 7. 5. By faith hee sojourned in the land of promise as in a strange country for he looked for a City which hath foundations whose builder and maker is God Heb. 11. 9. 10. and to thy seed this may be an interpretation of the former to thee that is to thy seed for the word and sometime meaneth that is or even as 1 Chron 21. 12. three dayes the Lords sword and the pestilence for that is to say the pestilence it expoundeth the former therefore in 2 Sam. 24. 13. is written onely three dayes pestilence So in 2 Sam. 17. 12. of him and of all for that is of all the men that are with him thy seed thy posterity But as the earthly country figured an heavenly Heb. 11. 16. so Abrams seed were some after the flesh and some by promise Galat. 4. 22. 23. neither because they are the seed of Abram are they all children Rom. 9. 7. The chiefest intended in this promise is Christ then with him all Christians Iewes and Gentiles Gal. 3. 16. 26. 28. 29. See before Gen. 12. 7. for ever or unto eternity Yet they possessed it but a little while Esay 63. 18. For upon transgression they were threatned to be scattered among the heathens their land to be wast and their Cities desolate Lev. 26. 33. and that the land should spue them out if they defiled it Lev. 18. 28. as came to passe 2 King 17. but the true seed which are Gods elect doe inherit it and his servants dwell there Esay 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spirituall and to be referred unto the just and meeke put in possession by Christ Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God ye lift up your eyes to your idols and shed blood and shall ye possesse the land ye worke abomination and ye defile every one his neighbours wife and shall ye possesse the land Ezek. 33. 24. 25. 26. Vers. 16. will put that is will make as the Greek translateth it if a man This sheweth the comparison not to be absolute for equality of number but in respect of men to whom Abrams children are infinite as the dust See after in Gen. 15. 5. Vers. 17.
2. give that is dispose and make my covenant or testament see Gen. 9. 12. and 6. 18. betweene me the Chaldee interpreteth it betweene my Word so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance Hebr. in abundance abundance or vehemently vehemently so after in v. 6. and often Vers. 3. fell in reverence to Gods word and majesty and in thankfulnesse for this mercy See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17. Vers. 4. As for me Hebr. I the Greeke addeth And I. a father or for afather but the word for may be omitted in English as the Greeke here also doth and sometime the Hebrew it selfe as I will be for a lying spirit 2 Chron. 18. 21. that is I will be a lying spirit 1 King 22. 22. The New Testament in Greeke often keepeth the Hebraisme as Heb. 1. 5. c. a multitude that is of many nations as Paul expoundeth it Rom. 4. 16. 17. where the Apostle sheweth a twofold seed that which is of the Law and that which is of the Faith of Abraham who is the father of us all So by the multitude of nations is meant besides his naturall posterity all Christian beleevers in the world Gal. 3. 28. 29. who should inherit from him as children receive inheritance from their fathers the justice that is by faith and blessednesse accompanying the same through the covenant of grace propagated by Abrams doctrine and example see Rom. 4. and Gal. 3. To this the Hebrew Canons doe accord A stranger say they bringeth first-fruits c. for it was said to Abraham a father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is father of all the world which shall be gathered under the wings of the Majesty of God Maimony in Misn. treat of First fruits chap. 4. Sect. 3. Vers. 5. Abraham Abram signifieth A high father and the first letter of Hamon that is a multitude being put unto it maketh Abraham as if it were Abrahamon that is A high Father of a multitude of nations Abram is the first man in the world whose name is changed of God and it signified a change of estate and a renewing with increase of grace from God therefore this is after mentioned as one of his favours Neh. 9. 7. So Iakobs name is made new Gen. 32. 28. and all true Christians Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed for it was given him of God before his birth Gen. 17. 19. given that is freely made or as the Greeke interpreteth put thee and this the Apostle followeth in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations that is will make nations of thee Vers. 6. Kings as David Solomon and the rest of Israel besides the Kings of Edom and other Also the faithfull Kings of the Gentiles Revel 21. 24. Vers. 7. thy seed thy children especially Isaak verse 19. for in Isaak was his seed called Gen. 21. 12. So the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom 9. 8. everlasting Hebr. covenant of eternity Although the outward signes and manner of dispensing this covenant were temporary and changeable as Circumcision into Baptisme Col. 2. 11. 12. yet the covenant it selfe remaineth one in substance for ever being stâ—blished by the blood of Christ the great Pastor Heb. 13. 20. Luke 1. 69. 72. 73. a God or for a God unto thee that is thy God as the Greeke translateth it Herein consisteth the power and life of the everlasting covenant whereby God himselfe his power wisedome goodnesse mercy c. is applyed unto man for blessing and salvation and wee are by adoption made the children of God 2 Cor. 6. 16. 18. For blessed is the people whose God Iehovah is Psal. 144. 15. they shall be delivered out of miseries Rev. 21. 3. 4. raised up from the dead Mat. 22. 31. 32. and God hath prepared for them an heavenly Citie Heb. 11. 16. Vers. 8. of thy sojournings that is as the Greeke explaineth it which thou sojournest in For God gave Abraham no inheritance in it no not so much as to set his foot on Acts 7. 5. but he by faith sojourned in the land of promise as in a strange country Heb. 11. 9. So this land figured unto him the kingdome of heaven as is shewed on Gen. 12. 4. But the rebellious sonnes of Abraham after they had full possession of Canaan are in another sense called sojourners there Ezek. 20. 38. and 11. 15. as being rather usurpers then lawfull possessors of that land everlasting so in Esay he saith thy people shall possesse the land for ever Esay 60. 21. howbeit they possessed the earthly land but a little while Esa. 63. 18. but the eternall inheritance was to be received by Christ reserved in the heavens for them and us Heb. 9. 15. 1 Pet. 1. 4. Vers. 9. thy seed thy children as before in v. 7. meaning al the faithful Herupon the Hebrew Doctors say Circumcision was commanded unto Abraham and his seed onely as it is written thou and thy seed after thee Gen. 17. 9. The seed of Ismael is excepted as it is written For in Isaak shall seed be called to thee Gen. 21. 12. And Esau is excepted for loe Isaak said to Iakob And he give to thee the blessing of Abraham to thee and to thy seed Gen. 28. 4. It is a generall rule that he onely is Abrahams seed that retaineth his law and his right way and these are they that ought to be circumcised Maimony in Misneh treat of Kings ch 10. S. 7. Vers. 10. my covenant that is the signe of my covenant or testament as is explained in verse 11. Hereupon are those usuall speeches when the signes and the things signified are named alike as the covenant of circumcision Act. 7. 8. the Lamb is the Lords Passeover Exod. 12. 11. the bread is Christs body Mat. 26. 17. 18. and many the like circumcised This word signifieth a cutting-offround-about to weet of the foreskin of the flesh So it was with shedding of blood and much paine and sorenesse to the flesh Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision that is the mortification of the heart and spirit in putting off the body of the sinnes of the flesh Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith Rom. 4. 11. Vers. 11. superfluous-foreskin The Hebrew Gnorlah signifieth a superfluity and stoppage that hindereth the due effect and operation of a thing and the Greeke Acrobustia which the Apostle useth in Rom. 2. 25. is in speciall that superfluity which is on the top of mans flesh to weet on the member of generation the foreskin that covereth the secret part Which God here commandeth to bee cut quite off as a signe of
Ithamar see 1 Chron. 24. Vers. 25. Phinehas of him see Numb 25. 7. c. Ver. 26. their armies or their hosts that is not confusedly but their ordered troups being increased to many thousands and called the hosts of the Lord Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes Numb 10. 14. 15. c. Of the word host or army see Gen. 2. 1. Vers. 27. to bring that is that they might bring as verse 13. Vers. 30. of uncircumcised Greek of a small voice Chaldee of an heavy speech see before verse 12. and Exod. 4. 10. CHAP. VII 1 Moses is made Pharohs God and Aaron his Prophet 3. Pharaohs heart should bee heardned against their words and signes 6 Moses and Aaron doe a they are bidden 7 Their age 10. Aarons rod is turned to a Serpent 11 The Sorcerers doe the like 13 Pharaohs heart is hardned 14 Moses is sent againe unto him with word and signe 19 The waters of Egypt are turned into blood 21 The fishes dye 22 The Magicians doe the like miracle whereupon Pharaoh is hardned still AND Iehovah said unto Moses See I have made thee a God to Pharaoh and Aaron thy brother shall bee thy Prophet Thou shalt speake all that I command thee and Aaron thy brother shall speake unto Pharaoh that he send the sonnes of Israel out of his land And I will harden Pharaohs heart and will multiply my signes and my wonders in the land of Egypt And Pharaoh shall not hearken unto you and I will lay my hand upon Egypt and wil bring forth mine armies my people the sonnes of Israel out of the land of Egypt by great judgements And the Egyptians shall know that I am Iehovah when I stretch forth my hand upon Egypt and I will bring out the sonnes of Israel from among them And Moses and Aaron did as Iehovah commanded them so did they And Moses was fourscore yeeres old and Aaron fourescore and three yeeres old when they spake unto Pharaoh And Iehovah sayd unto Moses and unto Aaron saying When Pharaoh shall speake unto you saying Give a wonder for you then thou shalt say unto Aaron take thy rod and cast it before Pharaoh it shall be turned to a dragon And Moses and Aaron went in unto Pharaoh and they did so as Iehovah had commanded and Aaron cast his rod before Pharaoh and before his servants and it was turned to a dragon And Pharaoh also called the wise men and the sorcerers and they also the magicians of Egypt did with their inchantments so And they cast down every man his rod and they were turned to dragons and Aarons rod swallowed up their rods And Pharaohs heart waxed strong and hee hearkened not unto them as Iehovah had spoken And Iehovah said unto Moses Pharaohs heart is heavy he refuseth to send away the people Go unto Pharaoh in the morning loe he goeth out unto the waters and thou shalt stand to meet him by the rivers brinke and the rodde which was turned to a serpent shalt thou take in thy hand And thou shalt say unto him Iehovah the God of the Hebrews hath sent me unto thee saying Send away my people that they may serve mee in the wildernesse and behold thou hast not heard hitherto Thus saith Iehovah in this thou shalt know that I am Iehovah behold I smite with the rod which is in my hand upon the waters which are in the river they shall bee turned into blood And the fish which is in the river shall dye and the river shall stinke and the Egyptians shall bee wearied to drinke the waters of the river And Iehovah said unto Moses Say unto Aaron take thy rod and stretch out thy hand upon the waters of Egypt upon their streames upon their rivers and upon their ponds and upon every gathering together of their waters and they shall be bloud and there shall be blood in all the land of Egypt both in vessels of wood and in vessels of stone And Moses and Aaron did as Iehovah commanded and he lift up the rodde and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants and all the waters which were in the river were turned to blood And the fish which was in the river dyed and the river stanke and the Egyptians could not drinke the waters of the river and there was blood in all the land of Egypt And the magicians of Egypt did so by their inchantments and the heart of Pharaoh waxed strong and hee hearkned not vnto them as Iehovah had said And Pharaoh turned and went into his house and hee set not his heart to this neither And all the Egyptians digged round about the river for waters to drinke for they could not drinke of the waters of the river And seven daies were fulfilled after that Iehovah had smitten the river Annotations MAde or given thee for a God that is one to whom the word of God shall come and by whom it shall be made knowne unto Aaron and so to Pharaoh This reason Christ rendreth of the like speech Ioh. 10. 35. The Chaldee for God translateth a master see Exod. 4. 16. Prophet to speake for thee as the next verse manifesteth the Chaldee saith thy interpreter before God called him his mouth Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word see the notes on Gen. 20. 7. Thus God confirmes Moses against his feares Exod 6. 12. 30. Ver. 2. speake the Greeke addeth to him meaning Aaron as Exod. 4. 15. Vers. 3. harden as before he said he would make strong Exod. 4. 21. wonders or perswadingmiracles for to draw men to beleeve and obey as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached Heb 2. 4. and they portend either good 2 Chron. 32. 24. or evill Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God Deut. 29. 2. 3. 4. Vers. 4. lay Hebrew give my hand which the Chaldee expoundeth lay my powerfull plague so verse 5. armies or hosts see Exod. 6. 26. The Greeke translateth with my power Ver. 7. old Hebrew some of 80 yeere of which phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian as Stephen avoucheth Act 7. 30. See Exod. 2. 23. Ver. 9. a wonder or perswading miracle that I may know ye are sent of God see verse 3. The Greeke addeth a signe or a wonder thy rod because Aaron now used it before it was Moses rod and Gods Exod. 4. 2. 20. a dragon that is a great serpent and therefore in ver 15. it is called a serpent as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent Rev. 20. 2. And Pharaoh himselfe with his Egyptians are called dragons Ezek. 29. 3. Psal. 74. 13. But this wonder was a
it that is strike it with the hys sope sprinkle as is explained in verse 22. signifying the applying of Christs blood sprinkled upon all beleevers hearts 1 〈◊〉 1. 2. Heb. 9. 13 14. So the Law was after to be written on their doore posts Deut. 6. 9. intending it chiefly upon their hearts Heb. 8. 10. Compare with this the Law in Eâ—â—k 45. 19. where the blood of the sacrifice was also put upon the posts of the house of the Lord for to clense the same This ordinance was but for that time onely in Egypt for after they might not kill the Passeover within any of their owne gates but in the publique place of Gods worship Deut. 16 5 6 7. which at last was Ierusalem where by the Priests the Passeover was killed and flayed in the court of the temple and the blood sprinkled on the altar 2 Chron. 35. 1. 2 6. 10. 11. Levit. 17. 3. 6. Then the owner of the Lamb took it of the Priests and brought it to his house in Ierusalem and roasted it and ate it in the evening as Maimony sheweth in Korban Pesach chap. 1. S 6. After this manner Christ with his disciples kept the Passeover eating it in a chamber within Ierusalem Luk. 22. 7. 8. 10. 11. c upper doore post but on the threshold under their feet it was not commanded to be sprinkled Hereby a reverent regard of the blood of Christ seemeth to be taught that men should not tread under foot the son of God nor count the blood of the covenaÌ„t wherwith they were saÌ„ctified an unholy thing Heb. 10. 29 Ver. 8. unlevened cakes or loaves but the word cakes is expressed in the 39 verse The signification hereof Paul declareth saying Let us keepe the feast not with old leven neither with the leven of malice and wickednesse but with the unlovened cakes of sincerity and truth 1 Cor. 5. 8. The manner of speaking w ch Moses here useth and unlevened cakes with bitter herbs is changed in Num. 9. 11. thus with unlevened cakes and bitter herbs so the one explaines the other Hereupon the Hebrews say The eating of the flesh of the peschall lamb on the 15 night is commanded to be done it may be eaten alone if unlevened bread and bitter herbs cannot be gotten but bitter herbs without the paschall lamb are not commanded for it is written with unlevened bread bitter berbs shall they eat it Maimony in Korban Pesach c. 8 S. 1. 2. bitter herbs Hebr bitternesses but herbs are meant as cichory wild lettice and the liks which they did eate with the lamb in remembrance of their afflictions in Egypt where their lives had been bitter Ex. 1. 14 And hereunto Ieremy seemes to have reference in his sorrows saying He hath fed me to the full with bitter herbs or bitternesses he hath made me drank with wormwood Lam. 3. 15. They were also to type out the bitter sorrowes of Christ our mortificatioÌ„ afflictions with him 1 Cor. 5. 7. 〈◊〉 11. 26. Phil. 3. 10 〈◊〉 〈◊〉 24. Zach. 12. â—0 Revel 10. â—0 Hereof the Hebrew cannons say The eating of bitter herbs is not commanded by the Law because of themselves but depende 〈…〉 the eating of the paschall Lambe For it is one 〈◊〉 to 〈◊〉 the flesh of the Basseover with 〈◊〉 bread â—â—d bitter herbs The bitter herbs spoken of in the Lâ—â— are Chazereth and 〈◊〉 〈◊〉 and 〈◊〉 and Charchabinah and Menor that it aâ— is thought Wild lettice Cichorie H 〈…〉 and the like for they are not well knowne everyone of these five fort of herbs is called 〈◊〉 〈◊〉 and they may eat of anyone or of all of them Maimony 〈◊〉 of Lâ—vâ—n chap. 7. 〈◊〉 12. 13. Moreover they used a certaine â—ause thicke like mustard they called it Charoseth and say it was a 〈◊〉 of the clay wherein they wrought in Egypt it was made of the palme tree branches or of ray sinâ— or other like berries which they stamped and put vineger thereto and seasoned it and made it like clay and brought it 〈◊〉 the tabl 〈…〉 the night of the Passeovar Maimony ibidem S. 1â— This is thought of some to be that wherein Christ dipped the sop which hee gave unto Iudas Ioh 13. 26 for by the Hebrewes records they used to dip the unlevened bread in that sauce Charoseth and to eat then they dipped the bitter herbs in the Charoseth and did eat them Maimony treat of Leven c. 8. S. 7. Together with the paschall Lambe they used to drinke wine for it was a feast of the Lord and a sacrifice therefore to bee celebrated with joy and with wine by proportion from the Law in Deut. 16. 11. 12. Num. 15. 5. They say every one both of men and women is bound to drink that night foure cups of wine without faile and though 〈◊〉 〈…〉 and live on almes hee must not drinke lesse than those foure cups and every cup contained a quarter of a Log that is so much as an egge and a halfe whereof see the notes on Exod. 30. 24. He blesseth God for every of these cups severally and for the fourth cap â—e accomplisheth the praise and blesseth for it the blessing of the Song Maimony treat of Leven c. 7. S. 10. Vnto these phrases the new Testament seemeth to have reference when it speaketh of the Câ—p of blessing 1 Cor. 10. 16. and of singing an hymne Mark â—4 26. I will hereshew the order which the Iewes 〈◊〉 the ages following kept at the Passeover as themselves have recorded it First a cup of wine is filled for every one and hee blesseth for it him that created the fruit of the vine c. and drinketh it After that hee blesseth for the washing of hands and washeth his hands Then is brought in a table furnished and upon it bitter herbs and unlevened bread and the 〈◊〉 Chaâ—â—sâ—th and the body of the paâ—â—hall Lambe and the flesh of the Chagigah or Feast-offring whereof 〈◊〉 the notes on Deut eronomie 16. which is for the fourteenth day of the moneth Then hee 〈…〉 to blesse God which created the 〈◊〉 of the earth and taketh an herbe and dip 〈…〉 and eateth it hee and all that 〈◊〉 at the table with him every one none eateth 〈…〉 quantity of an 〈◊〉 Afterward 〈◊〉 〈◊〉 is taken aâ—ay â—rom before him onely 〈…〉 the 〈…〉 their deliverance out 〈…〉 as is commanded in 〈◊〉 â—3 8. and 12. 17. Then they fill the second cup and the sonne asketh what is meant by this service according to Exodus 12. 26. and hee that makes the declaration â—aith How different is this night from all other nights For all other nights wee wash but once but this night twise All other nights wee 〈◊〉 levened bread or unlevened but this night unlevened bread onely All other nights wee eat flesh roasted baked or boyled but this night roasted onely All other nights wee eat of any other herbs but this night bitter herbs All other nights wee eat
Barley and Oates But the kindes of pulse as Rice and Millet and Beanes and Lontiles and the like there is not of them any levened bread For though the meale of Rice and the like â—â—kneâ—ded and covered with cloathes like dough which is levened yet is it lawfull to be eaten for it is not levened but putrified The five sorts of corne aforesaid if they be kneaded with the liquour of fruits onely without any water they are never counted levened but are lawfull to be eaten for the juyce of fruits doe not leven but putrifie And the liquors of fruits are as wine and milke and honey and oyle olive and the juyce of apples and pomgranats and all such like But if any water be mixed with them they doe leaven They may not boyle wheat in water neither the beaten graine nor the meale for then it is perfectly levened and if that it be burst in the boylying They may not frâ—e the paste in oile in a pan But they may boyle the graine and the meale of parched corne It is lawfull to boile the corne or the meale in the liquor of fruits Likewise paste that is kneaded in the liquor of fruits if they boyle it in the liquor of fruits or frie it in a pan in oyle it is lawfull for the liquor of fruits leven not c. In any â—roth or pottage that they boile if any Barley or Wheat be found therein and the graine be burst all that broth is unlawfull for leven is mixed with it If the graines be not broken they take them out and burn them and the rest of the pottage they may eat for corne so mixed or boiled and not burst is not by the Law perfectly levened c. Maimony in treat of Leven and Unlevened bread c. 5. S. 1. c. that soule the Chaldee expounds it that man So in verse 19. cut off the Greeke saith destroyed see Gen. 17. 14. The Hebrew cannons say who so eateth so much as an olive of leven in the Passeover from the beginning of the might of the 15 night unto the end of the one and twentieth day of Nisan if he doe it presumptuously is guilty of being cut off if ignorantly he is bound to bring the sameoffring appointed for the same If hee eat any whit of leven at all it is forbidden by the law and though he bee not to be cut off or bring an offring but for the foresaid quantitie of an olive yet he that eateth lesse than that presumptuously is to be chastised with stripes Maimony treat of Leven chap. 1. S. 1. 7. from the first c. that is who so eateth leven any of these daies Vers. 16. convocation an holy assembly of all the people and so a Sabbath as Levit. 23. 39. The like order was at other feasts Levit. 23. 2. 3. 7. 21. 24. 27. 35. So these feasts were for the honour of God and increase of faith and holinesse in his people assembling for religious exercises done dressed and made ready to eat which yet on the Sabbath day was unlawfull to be done Exodus 16. 5. 23. 29. and 35. 2. 3. Vers. 17. selfe same Hebr. the strength or body of this day so verse 41. and 51. see Gen. 17. 23. I brought forth God did this by his Angell as it is written he sent an Angell and brought us forth out of Egypt Num. 20. 16. The Hebrew Doctors say The redemption from Egypt was by the hand of the Angell the Redeemer with the power of the great God as is said in Exod. 32. 11 which thou hast brought forth out of the land of Egypt with great power and with a strong hand R. Menachem on Exod. 12. Vers. 18. first The Chaldee nameth it In Nisan in the tenth day see verse 1. The Greeke saith Beginning in the fourteenth day of the first moneth Verse 19. not be found from hence the Hebrew Doctors gather Whosoever leaveth leven within his power at the Passeover although he eat not of it yet hee transgresseth two prohibitions no old leven shall be seene with thee Ezod 13. 7. and old leven shall not be found in your houses Exod. 12. 19. Moreover Leven when the Passeover is gone over it is for ever unlawfull to bee put to any use Maimony treatâ— of Leven chap. 1 S. 2 〈…〉 stranger that is strangers as the Greek translateth it opposed to the naturall Israelites to be borne afterward in the land of Canaan Vers. 21. elders by whom hee would signifie this law to all the people as vers 3. So before in Exodus 3. 16. draw out separate from the restoâ—â—he flocke and dest 〈…〉 ate unto this end as before in verse 5. 6. The Greeke translateth Goe and take 〈…〉 lambs or stocke beasts of the sheepe or goats as verse 5. So the Greeke and Chaldee translate it plurally neither is the Hebrew word tson used for one particular lambe but for many Passeover that is the Paschall Lambe called by figure of speech and 〈…〉 ally the Passeover as circumcision is called the covenant G 〈…〉 â—7 13. the Rocke Christ 1 Cor. 10. 4. bread and wine the body and bloud of Christ Mark 14. 〈◊〉 〈◊〉 〈…〉 d many the 〈◊〉 〈◊〉 P 〈…〉 followeth 〈◊〉 〈…〉 Cor. 5. 7. Christ 〈◊〉 〈◊〉 that is 〈◊〉 is killed 〈◊〉 Verse 22. hyssope called in Hebrew a 〈…〉 in Greeke by the Apostle hyssopos Heb. 9. 19. wherupon we English it eizop or hyssope but whether it were that herbe which wee commonly call by that name is uncertaine It grew out of wals 1 King 4. 33. The Iewes write that there were foure sorts of hyssope and that this spoken of in the Law was such as men used to eat of and season poâ—tuge with And the bunch spoken of was three stalkes of hyssope bound together Maimony in Misn. treat Of the red Cow chap. 3. S. 2. and chap. 11. S. 1. This herbe was used to sprinkle with in other services and purifications See Exod. 24. 6. 8. Leviticus 14. 4. Num. 19. 6. 18. and signified the instrument wherby the blood of Christ is sprinkled upon and applied unto our hearts which is the preaching of faith for faith purifieth the heart of sinners Acts 15. 9. and it commeth by the preaching of the Word Rom. 10. 14. 17. which ministreth unto us the spirit Galat. 3. 2. and wee are elect through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ 1 Pet. 1. 2. which purgeth our consciences from dead workes to serve the living God Hebr. 9. 14. See Psal. 51. 9. strike or sprinkler Hebrew make touch which the Greeke translateth set or put the Chaldee sprinkle not goe This also was but at the Passeover in Egypt for the present danger of death by the destroying Angells after it was not required and Christ with his Disciples went out that night they are the Pasche Matth. 26. 30. The houses of the Israelites thus sanctified by the paschall Lambe and blood thereof out
in his beast and shall feed in anothers field of the best of his owne field and the best of his vineyard shall he pay When fire shall goe forth and finde thornes and a stacke of corne or the standing corne or a field bee consumed he that kindled the fire shall paying pay When a man shall give unto his neighbour money or stuffe to keep and it be stollen out of the mans house if the theefe be found he shall pay double If the theefe bee not found then the master of the house shall be brought unto the gods if he have not put forth his hand unto his neighbours goods For every matter of trespasse for oxe for asse for sheepe for raiment for every losse which he shall say that this is he the matter of them both shall come unto the gods whom the gods shall condemne he shall pay double unto his neighbour When a man shall give unto his neighbour asse or oxe or sheepe or any beast to keepe and it die or be broken or driven away none seeing it An oath of Iehovah shall be betweene them both if he have not put forth his hand unto his neighbours goods and the owner of it shall accept it and he shall not pay And if it be stollen by stealth from him hee shall pay unto the owner thereof If it bee torne in pieces let him bring it for witnesse that which is torne he shall not pay And when a man shall borrow ought of his neighbour and it be broken or die the owner thereof being not with it paying he shall pay If the owner thereof be with it hee shall not pay if it be an hired thing it came for his hire And when a man shall entice a maid that is not betrothed and lie with her endowing he shall endow her to himselfe to wife If her father refusing shall refuse to give her unto him hee shall weigh the money according to the dowrie of virgins Thou shalt not suffer a witch to live Whosoever lieth with a beast hee shall bee put to die the death Hee that sacrificeth to the gods shall be utterly destroied except unto Iehovah even to him onely And a stranger thou shalt not vexe neither shalt thou oppresse him for ye were strangers in the land of Egypt Ye shall not afflict any widow or fatherlesse childe If afflicting thou shalt afflict him surely if crying he shall cry unto me hearing I will heare his cry And my anger shall wax hot and I will kill you with the sword and your wives shall be widowes and your sons fatherlesse If thou lend money to my people to the poore man with thee thou shalt not be to him as an exacting cred 〈…〉 ye shall not lay upon him biting usurie If for a pledge thou take to pledge thy neighbours raiment thou shalt returne it unto him before the Sunne goeth down For that is his covering that only that is his raiment for his skin wherein shall he sleepe And it shall be when he crieth unto me then I will heare for I am gracious Thou shalt not revile the gods the ruler of thy people thou shalt not curse Thy full-ripe fruit and thy liquor thou shalt not delay the first-borne of thy sons shalt thou give unto me So shalt thou doe with thine oxe and with thy sheep seven daies it shall be with his mother in the eighth day thou shalt give it unto me And ye shall be unto mee men of holinesse and ye shall not eat flesh torn in the field ye shall cast it to the dogge Annotations A Sheepe or a lambe a young sheepe or young goat for the Hebrew word comprehendeth both Exod. 12. 3. Deut. 14. 4. five oxen or five of the herd for an oxe and foure of the flocke for a sheepe the Hebrew differeth in word but the Greeke version keepeth the same words here that were before This Law was if the oxe were killed or sold but if it were found in his hand alive hee paid but two for one v. 4. neither was it for any other theft than of the oxe and sheepe for all other the theefe paid but the double as the Hebrew canons plainely expresse Maimony treat of Theft chap. 1. Sect. 6. But these bâ—cause of the profit use and service which the owners might have of them and in particular for sacrifices to God which might not be with any other beasts were to be paid five and fourefold And as the theft was bolder and the losse greater of an oxe than of a sheepe so the punishment was more Vers. 2. in the digging through that is digging or breaking through an house as Matthew 24. 43. or in the hole digged and so entring by the breach By this the Hebrewes understand all other indirect waies by which the theefe may enter but this is specified because it is the way of most theeves to enter by digging through in the night Maimony treat of Theft chap. 9. sect 8. no bloods for him that is none shall be put to death for killing that theefe Or it may bee read thus no bloods shall be to him meaning to the killer of the theefe he shall not have murder imputed to him so the phrase is used in Numbers 35. 27. The Hebrew Doctors explaine it thus If the master of the house or any other man kill him they are guiltlesse yea it is free for any to kill him either on the working day or on the Sabbath day with any death that they can put him to c. And wherefore doth the Law permit this Because it is the manner of such that if the masier of the house should withstand and hinder them they will kill him And it is found that hee which comes into his neighbours house to steale is as hee that pursueth his neighbour to kill him Such a one therefore may be killed be he great or small man or woman Maimony treat of Theft chap. 9. Sect. 7. 9. Vers. 3. risen upon him if it be cleere day when the theefe breaketh in who so killeth him his blood shall bee shed therefore For the Sun the Chaldee paraphrast translateth the eye of witnesses But Maimony in the foresaid place Sect. 10. giveth this sense If the matter be cleere to the master of the house that this theefe will not kill him and that he commeth not but to steale goods it is unlawfull to kill him and if he kill him he is a man slayer as it is written IF THE SVN BE RISEN VPON HIM if the thing be cleere as the Sunne unto thee that he is at peace with thee thou shalt not kill him he the theefe shall surely pay therefore kill him not But the Greeke version referreth it to the slayer that he shall pay that is be put to death for him he shall be sold for a servant by the Magistrate see Exodus 21. 2. c. And in the Iewish canons it is explained thus If hee have nothing neither moveable goods nor
monuments of idolatry are comprehended as Deuter. 12. 2. 3. Of this the Hebrew canons say Wee are commanded to destroy idolatry and the services thereof and whatsoever is made for the same Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land but without the land wee are not commanded to persecute it but every place which wee shall subdue we are to destroy all the idolatry that is therein Maimony in Misn. treat of Idolatry c. 7. S. 1. Vers. 25. thy bread c. hereby the coursest fare may be meant which by Gods blessing nourisheth as in Daniel 1. 12. 15. Or these are named for all food as the Chaldee translateth it thy meat and thy drinke and the Greeke addeth thy bread and thy wine and thy water sicknesse in Chaldee evill sicknesses Compare Exod. 15. 26. Deut. 7. 15. Vers. 26. casting or miscarrying the Greeke translateth without seed See a like promise in Deut. 7. 14. thy dayes which by the course of nature thou shouldest live So Iob dyed being old and full of dayes Iob 42. 17. whereas the wicked live not out halfe their dayes Psal. 55. 24. Vers. 27. dismay with tumult and trouble as God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth I will astonish all nations shalt come to warre against them as the Chaldee addeth to turne this is added by the Chaldee for explanation And by turning the neeke or backe is meant their flight as the Greek translateth I will give that is make them fugitives So David praised God that had given him the neck of his enemies that is made them flee Psal. 18. 41. Vers. 28. hornets Hebr. the hornet a kinde of great waspe which stingeth venomously threatned against the Canaanites here and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies the Evite that is the whole nation of them as the Greek saith the Amorites and the Evites c. These were the posterity of Canaan of whom see Genesis 10. 6. 7. V. 30. fructifie that is be increased or growne Vers. 31. the river which the Greek explaineth the great river Euphrates and Moses elsewhere so nameth it Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb 34. the accomplishment of this promise in part fulfilled in Solomons time 1 Kin. 4. 21. thou shalt drive the Greeke translateth I will drive Vers. 32. with them the inhabitants of the land Exodus 34. 12. 15. Deuter. 7. 1. 2 c. gods in Chaldee idols Vers. 33. if thou shalt or it may bee translated for thou wilt serve as came to passe Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. c. The Greeke translateth for if thou shalt serve their gods the Chaldee and thou shalt not serve their idolls surely or for it will be a snare that is a cause of thy fall and ruine a scandall unto thee See this fulfilled Iudg. 2. Psal. 106. 34. 35. 36. Numb 25. 1. 2. Compare also Deut. 7. 16. 25. A snare is used to signifie the deceit whereby men fall into sinne Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12. CHAP. XXIIII 1. Moses is called up into the mountaine 3. The people promise obedience 4 Moses buildeth an Altar and twelve pillars 6 Hee sprinkleth the blood of the covenant 9. Moses and the Elders of Israel see God 12. Moses is to goe up the mount for the the Tables 14 Aaron and Hur have the charge of the people 16 The glory of the Lord on mount Siâ—â—aâ— like devouring fire 18 Moses in the cloud and mountaine fortie daies and fortie might AND he said unto Moses Come up unto Iehovah thou and Aaron Nadab Abihu and seventy of the Elders of Israel and bow down your selves afarre off And Moses himselfe alone shall come neere unto Iehovah but they shal not come neere and the people they shall not come up with him And Moses came and told the people all the words of Iehovah and all the judgments and all the people answered with one voice and said All the words which Iehovah hath spoken wee will doe And Moses wrote all the words of Iehovah and rose up earely in the morning and builded an altar under the mount and twelve pillars according to the twelve tribes of Israel And he sent the yong men of the sons of Israel and they offered burnt offerings and sacrificed sacrifices of peace offerings of bullocks unto Iehovah And Moses tooke halfe of the blood and put it in basons and halfe of the blood hee sprinkled on the altar And he tooke the book of the covenant read in the eares of the people and they said All that Iehovah hath spoken we will doe and obey And Moses tooke the blood and sprinkled on the people and said Behold the blood of the covenant w ch Iehovah hath striken with you concerning all these words Then went up Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel And they saw the God of Israel and there was under his feet as it were a worke of Saphire bricke and as the body of the heavens for cleernesse And upon the Nobles of the sons of Israel hee laid not his hand and they saw God did eat drink And Iehovah said unto Moses Come up to me into the mount and bee there and I will give thee tables of stone a law and commandement which I have written to teach them And Moses rose up and his Minister Ioshua and Moses went up into the mountaine of God And he said unto the Elders Sit yee here for us untill wee returne unto you and behold Aaron and Hur are with you who so hath matters to doe let him come neere unto them And Moses went up into the mountaine and a cloud covered the mountaine And the glory of Iehovah dwelt upoÌ„ mount Sinai the cloud covered it six dayes and in the seventh day hee called unto Moses out of the midst of the cloud And the sight of the glory of Iehovah was like devouring fire in the top of the mountaine in the eyes of the sons of Israel And Moses went in to the mids of the cloud and went up into the mountaine and Moses was in the mountaine forty dayes and fortie nights Annotations ABihu in Greeke Abioud he and Nadab were Aarons eldest sonnes Exod. 28. 1 who were afterward devoured with a fire from the Lord Levit 10. 1. 2. seventie This number was answerable to the 70. soules of Israel that came into Egypt Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel Numb 11. 16. 17. bow downe the Gt translateth they shall bow downe to or worship the Lord
and anointed and set in the Lords Court before the priests were consecrated Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the washing from sin which is the first part of purification by the blood of Christ wherof they that come neere unto God for to serve him acceptably must be partakers Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22. V. 5. clad or put upon Aaron figuring the next worke of Gods grace after the washing away and forgivenesse of sinne to impart the gifts of righteousnesse and salvation Ps. 132. 9. 16. The order of clothing as appeareth by the Scripture in Lev. 8. and is distinctly recorded by the Hebr. Doctors was thus He put on the breeches first and girded them higher then the navel above his loynes After that he put on the coat and then he girded the girdle wrapping it about his brest After the girdle hee put on the Robe and over the Robe the Ephod Brestplate and girded him with the curious girdle of the Ephod over the robe and under the Brest plate Afterward he wrapped the Miter about his head and fastened the golden plate thereupon Maimony treat of the Implements of the Sanctuary c. 10. s. 1 c. These rites which Israel learned or God were after corruptly imitated by the Gentiles whose priests were washed before their consecration continued in the preparation to their priesthood ten dais without eating flesh or drinking wine were arrayed with 12. robes as Aaron was with eight and those of bysse or fine linnen painted or embroidered with divers colours besides daily sacrificing solemne feasting the like as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird here the Hebr. is Aphad frō whence the name of the Ephod is derived and so named as here appeareth of being aptly girded unto him 〈◊〉 G 〈…〉 Chald. versions here expound it Th◠g 〈…〉 ding is observed by Maimony to be about the 〈…〉 ot the loines and whereas in Ezek. 44. 18. 〈◊〉 〈◊〉 〈…〉 d they shall not gird themselves in the sweating 〈◊〉 their Ionathan the ancient Chaldee par 〈…〉 expoundeth it not upon their loines but upon their heart And this manner of girding the Holy Ghost observeth in our high Priest Christ who appeared girded about the paps with a golden girdle Revelations 1. 13. As all girding signifieth a ready preparation and strengthening unto any service Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall for the heart of the Priests to be girded with Truth as Paul expoundeth it Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple clothed in pure and white linnen and girded about the brests with golden Girdles Rev. 15. 6. Verse 6. fasten or put Hebrew give See the notes on Exodus 28. 15. Crowne of holinesse that is holy Crowne or Diadem meaning the golden Plate fore-spoken of Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer that is a Separation because it was a signe of separation and exemption from other men Therefore the Diadem of Kings was called Nezer 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest to denote his dignitie So the Greeke calleth it Petalon to Hagiasma as the Plate was before named in Exod. 28. 36. Verse 7. anointing oile the making hereof is after shewed Exodus 30. 23. c. anoint this third thing signified the communication of the graces of Gods Spirit 1 Iohn 2. 27. as it is sayd The Spirit of the Lord God is upon mee because the Lord hath anointed mee c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church dwelling together in love and vnitie Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint is in Hebrew Mashach whereupon the high Priest and King that was anointed was called Mashiach or Messias Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias is in Greeke Christ and is the name of the Sonne of God our Saviour Dan. 9. 25. Iohn 1. 41. Verse 9. fill the hand namely with parts of the sacrifices which after they were waved in the priests hand were burnt on the altar verse 2◠24. 25. This is usually called consecration the Greeke calleth it perfecting because hereby the priest was fully and perfectly authorized to doe the Priests office And this word Paul useth in Greeke writing of the priesthood of the Sonne of God who is perfected or consecrated for ever Heb. 7. 28. By this manner of calling God shewed that none might take in hand to minister before him unlesse the things were first put into his hand for a signe of his calling from God Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise when whosoever would he filled his hand and became a priest of the high places 1 King 13. 33. V. 10 the bullock which was to be a sin-offring for the Priest ver 14. So all sacrifices which the high priest offred for his sins were bullocks which were not so for other ordinary men Levit. 4. 3. 23. 28. impose their hands with making confession of their sinnes Levit. 5. 5. 6. and 16. 21. by which rite they disburdened themselves of their sinnes and layd them on the head of the sacrifice to bee killed which was a figure of Christ killed for our sins upon whom the Lord layd the iniquitie of us all Esay 53. 6. 7. 8. This imposition of hands was to be done by every man that brought a sacrifice for his sins Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus There is no imposing of hands but in the Courtyard if he lay on hands without hee must lay them on againe within None may impose hands but a cleane person In the place where hands are imposed there they kill the beast immediately after the imposition Hee that imposeth must doe it withall his might with both his hands upon the beasts head not upon the necke or sides and there may bee nothing betweene his hands and the beast If the sacrifice bee of the most holy things it standeth on the North side as Levit. 1. 11. with the face to the West the imposer standeth East-ward with his face to the West and layeth his two hāds betweene the two horues and confesseth sin over the sin-offring and trespasse over the trespasse offring c. and saith I have sinned I have committediniquity I have trespassed and done thus and thus and doe returne by repentance before thee and with this I make atonement Maimony in treat of the Offring of Sacrifices ch 3. Sect. 11. c. Vers. 11. thou shalt kill Moses now at first did extraordinarily by Gods appointment those things which were peculiar to the priests office afterward so consecrating and instructing them for time to come Ver. 12. the altar which was most holy and sanctified the sacrifice v. 37.
noted on v. 10. and this every of them severally for if five men bring one sacrifice they all impose hands upon it one after another saith Maimony in treat of Offring sacrifice c. 3. S. 9. By this rite the priests presented the Ram a figure of Christ unto God for them as a burnt-offring in whom they were also by faith to present their ownebodies a living sacrifice holy acceptable unto God w ch was their reasonable service Ro. 12. 1. Ver. 16. sprinkle this rite belonged to all burnt-offrings Lev. 1. 5. See the annotations there It figured the sprinkling of the blood of Iesus for our reconciliation and sanctification before God 1 Pet. 1. 2. Heb. 9. 12. 14. V. 17. cut the ram after the skin is flayed off Of this and other rites see the notes on Lev. 1. 6. c. V. 18. burnt-offring or whole burnt sacrifice in Heb. an ascension because it went up in fire all of it unto God see Gen. 8. 20. of rest of quieting or pacifying the wrath of God the Chaldee saith that it may be received with favourable acceptation so in v. 25. The Gr. translateth it a savour of sweet smell which phrase Paul useth Ephes. 5. 2. See the notes on Gen. 8. 21. fire offring in the Gr. it is called asacrifice in Chaldee an oblation The fire that sent up the sacrifices signified both the afflictions on Christ and his members for every one shall be salted 〈◊〉 Mar. 9. 49. 1 Pet. 4. 12. and the worke of Gods Spirit Mat. 3. 11. V. 19. the other Hebr. the second ram which was for th 〈…〉 consecration hands as they did in the former signifying that from God in Christ figured by that Ram they expected not only iustification and sanctification as by the two former sacrifices but consecration also to their office and grace from him to performe the same V. 20. the tip the highest part as the Chaldee explaineth it This putting of blood upon the eare c. was also used in the cleansing of the Leper Lev. 14. 14. So here it signified in the Priests the cleansing sanctifying of their eares to heare the word from the mouth of God which they should teach unto the people Ezek. 3. 17. 1 Cor. 11. 23. Esay 50. 5. Maâ— 7. 33. hand that their worke and administration might also be sanctified by the blood of Christ and acceptable to God Deut. 33. 11. Act. 5. 12. foot that their walking conversation might also be holy and their imperfections clensed by the same blood Phil. 3. 17. Gal. 2. 14. 1 Cor. 11. 1. The blood thus put on them from head to foot might also signifie the sufferings of Christ whereof his ministers and people are partakers Col. 1. 24. Phil. 3. 10. Altar that by Christ their purity and sanctification might bee fully perfected 2 Cor. 3. 5. 6. V. 21. sprinkle for sanctification as is after expressed for the ministers of God both in their persons and in their office figured by the priests garments are by the blood of Christ and oile of his graces sprinkled in their hearts from an evill conscience and sanctified for the work of the ministery Heb. 10. 22. 1 Cor. 15. 10. and 3. 10. V. 22. of filling to wit the hand as v. 9. that is of consecration or initiation the Gr. saith of perfection V. 23. loafe or great-round-cake for this in Lev. 8. 26. Moses saith one cake So in 1 Chro. 16. 3. that is called a loase which in 2 Sam. 6. 19. is called a cake oile bread tempered with oile as in ver 2. which is or as the Greeke explaineth it which are set before the Lord. Vers. 24. wave that is move to and fro round about and so to offer theÌ„ vnto God The originall word is sometime used for sisting in a sieve Esa. 30. 28. that signifieth trials and afflictions Luk. 22. 31. and so the Prophets apply this word unto troubles Esay 10. 32. and 13. 2. and 30. 28. And as here the things so elsewhere the persons are waved as a wave-offring Numb 8. 11. For wave the Greeke translateth separate which word Paul useth speaking of his designation to the ministery Rom. 1. 1. V. 25. rest Gr. of sweet smell see v. 18. This signified that God would make manifest the savour of his knowledge by his ministers 2 Cor. 2. 14. 15. V. 26. thy part Heb. to thee for a part or portion to eate the same That which was after given to the Priests ver 28. Lev. 7. 34. is here allowed unto Moses as hee that extraordinarily did now the priests worke See this fulfilled in Lev. 8. 29. V. 27. heave-offring so called because it was heaved or lifted up towards heaven And these two parts the brest the shoulder thus waved heaved up and so given to the Lord and his minister did teach the priests now coÌ„secrated how w th all their heart and with al their strength they should give themselves unto the service of the Lord in his Church w th much labour manifold afflictions even as the prince of our salvation was consecrated also through afflictions 2 Cor. 6. 4. 10. Heb. 2. 10. Vers. 29. to be anointed Hebrew to anoint but such words are often used passively as is noted on Gen. 2. 20. and 6. 20. and 16. â—4 and so the Greek explaineth it that they may be anointed in them and to perfect or consecrate their hands See Exod. 30. 30. and 40. 15. Vers. 30. Seven daies during which time they were to abide at the doore of the Tabernacle day and night to keepe the watch of the â—ord Levit. 8. 33. 35. Of the mysterie of the number Seven see the notes on Exod. 12. 15. Gen. 2. 2. Lev. 4. 6. It taught the priest here that the whole terme of their life should be spent before the Lord holily and in his service 1 Tim. 4. 15. 16. In this time of Seven daies also the Sabbath which was a signe of sanctification came over them as is observed on Gen. 17. 12. And so the Hebrewes doe note of this action in particular saying Great is the Sabbath day for the high priest entreth not upon his service after he is anointed untill the Sabbath passe over him as it is written in Exodus 29. 30. Seven daies shall he that is priest c. R. Elias in Sepher Reshith choâ—hmah fol. 419. a. Verse 31. the holy place the Courtyard of the Sanctuarie at the doore as the next verse sheweth Ver. 32. at the doore there it must be both boyled and eaten Lev. 8. 31. Verse 33. atonement was made to wit with God by sacrifice which being figures of Christ the Eating of them signifyed the applying of Christs death by faith unto their owne soules Ioh. 6. 35. 51. The Greeke translateth by which they were sanctifyed a stranger he that is not of the Priests flocke holy Hebrew holinesse understanding meats of holinesse Vers. 34. burne as being unlawfull to bee eaten and as all
fire which is upon the altar And the inwards thereof and the legs thereof hee shall wash in water and the priest shall burne all upon the Altar it is a Burnt-offring a Fire offring of a favour of rest unto Iehovah And if his oblation be of the flocke of the sheepe or of the goats for a Burnt-offring he shall offer it a male perfect And he shall kill it at the side of the altar northward before Iehovah and the sonnes of Aaron the priests shall sprinkle the blood therof upon the altar round about And hee shall cut it into the pieces thereof and the head therof and the fat thereof and the Priest shall lay them in order upon the wood which is on the fire which is upon the altar And the inwards and the legs he shall wash in water and the Priest shall offer all and burne it upon the altar it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah And if the Burnt-offring his oblation to Iehovah be of the fowle then hee shall offer his oblation of turtle-doves or of yong pigeons And the Priest shall bring it neere unto the altar and he shall cut-with his naile the head thereof and burne it on the altar and the blood thereof shall bee wrung out upon the side of the altar And hee shall plucke away the crop thereof with the feathers of the same and shall cast it beside the altar eastward into the place of the ashes And he shall cleave it with the wings therof he shal not divide it-asunder and the Priest shall burne it upon the altar upon the wood which is upon the fire it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah Annotations LEviticus this name the booke hath from the Greeke translation because it chiefly treateth of the service and sacrifices which the Levites used in the Tabernacle The Hebrew name is of the first word of the booke Vajikra that is And he called See the like noted upon Genesis Exodus Vers. 1. And he namely the Lord whose glory had filled the Tabernacle Exod. 40. 35. called unto Moses So the Greeke also explaineth it and Thargum Ierusalemy thus And the word of the Lord called unto Moses This booke is by the word And joyned to the former as a continuance of the historie And here beginneth the 24. Section or lecture of the Law wherof see Gen. 6. 9. called The last letter of this word in Hebrew is written extraordinarily small where in the Hebrew Doctors suppose some mystery to bee implyed The manner of calling was by a voice from the mercy-seat upon the Arke Numb 7. 89. Exod. 25. 22. that being a figure of Christ signified how God by him would teach Israel how they should serve him in spirit and truth Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice as he did on mount Sinai but with a soft low voice which the small letter seemeth to intimate The phrase he called and Iehovahs name being mentioned after is like that in Exod. 24. 1. he said come up unto Iehovah Tent or as the Chaldee translateth it Tabernacle where God and his people met at appointed times as he promised Exodus 25. 22. and 30. 36. In Greeke it is the Tent or Tabernacle of testimonie by which name Moses also calleth it in Numb 1. 53. and Stephen in Act. 7. 44. As the Tabernacle principally figured Christ Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it who before had spoken on mount Sinai signified how in the last dayes hee would speake unto us in the Sonne who by himselfe should purge our sins Heb. 1. 1. 2. 3. Vers. 2. offer an oblation or an offring or bring neere a gift called in Hebrew Korban of comming neere unto God thereby the Greek usually translateth it doron a gift and so doth the Holy Ghost in Mark 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere to weet unto God is to offer unto him for one of these is used for another as in 1 Chor. 16. 1. they brought neere Burnt-offrings for which in 2 Sam. 6. 17. is written David offred Burnt offrings These offrings under the Law were figures of Christs offring who gave himselfe for us Heb. 10. and by whom wee also present our bodies a living sacrifice holy acceptable unto God Rom. 12. 1. and doe draw nigh unto God Heb. 7. 19. and offer by him the sacrifice of praise unto God continually Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries untill the spirit from above be powred out upon them yet supposing that they signified the offrings which Michael offreth of the soules of the just as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables and shewed their full accomplishment by Michael that is Christ Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd or the Beeves or Bulls as the Chaldee expounds them These cattel of the herd and flock were the principall sacrifices both among Iewes and Gentiles as the law here and Balaams historie Numb 23. 1. 14. 29. and heathen writers manifest Homer Iliad 1. flocke the word comprehendeth sheepe and goats as is explained in verse 10. No beasts might bee sacrificed to God but these three sorts beeves sheepe or goats nor any fowles but turtle-doves and pigeons verse 14. These five kindes of living creatures which onely might bee offred to God are of the most tame and meeke profitable and serviceable harmelesse sociable c. and so were fittest to signifie the like things in Christ and his people God appointed not that men should bee killed for sacrifices although the heathens and idolatrous Israelites sometimes killed such Psalme 106. 37. 38. because as it was not possible that the blood of Bulls and of Goats should take away sins Heb. 10. 4 so neither could the blood of men but God that is Christ was to purchase his Church with his owne blood Act. 20. 28. Verse 3. Burnt-offring called in Hebrew G 〈…〉 lah that is an Ascension in Greeke Holocautoma Hebrewes 10. 6. that is an whole-burnt-offring this was the first and principall sacrifice wherewith God was served every day by the Church of Israel Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth that this kinde of sacrifice was not now first instituted but observed from the beginning and kept among the Gentiles Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ that through the eternall spirit offred himselfe unto God Hebrewes 9. 14. and 10. 8. 10. and of Christians that present their bodies a living sacrifice holy acceptable unto God
which is their reasonable service Romanes 12. 1. There were five sorts of sacrifices ordinary instituted of God Burnt-offrings commanded here Meat-offrings in Leviticus 2. Peace-offrings in Leviticus 3. Sinne-offrings in Leviticus 4. and Trespasse-offrings in Leviticus 5. 15. c. a male so must all burnt offrings of beasts bee verse 10. but the like is not said of the foules verse 14. And by the Iewish canons the fowles might be male or female Maimony in Mis. tom 3. in Maasch hakorbanoth or treat of offring the Sacrifices Chapt. 1. Sect. 8. perfect not having any deformitie want or superfluity of parts without or within nor other corruption The Greeke translateth it without blemish set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet when he saith Cursed be the deceiver which hath in his flocke a male that is a perfect male and voweth and sacrificeth unto the Lord a corrupt thing Malac. 1. 14. It figured Christs perfection in himselfe and ours in him Heb. 9. 13. 14. Ephes. 5 27. and teacheth us to honour God with our best things and to serve him with a perfect heart 1 Chron. 28. 9. at the doore within the court where the Altar was vers 5. see this law explained in Leviticus 17. 3. 4. c. As it was the way of honour unto God for the Offerer to bring his sacrifice himselfe unto the Sanctuary and not to send the Priest to take a beast out of his house and offer it for him so the doore might also lead them unto Christ who saith I am the doore of the sheepe Iohn 10. 7. by whom wee enter into the holy place Heb. 10. 19. 20. His body was the true Tabernacle and Temple called a greater and more perfect tabernacle which the Lord pitched not man Heb. 9. 11. and 8. 2. Ioh. 2. 19. 21. The Church was secondarily figured by the Temple and Tabernacle Ephesians 2. 21. 22. for his favourable-acceptation or for acceptation of him that hee and his offering may bee favourably accepted of God This sense both the Greeke and Chaldee versions yeeld also the old Latine and the promise in verse 4. confirmeth it and the like phrase in Leviticus 23. 11. is so interpreted of all the contrary whereof is in Ieremy 6. 20. Your Burnt-offrings are not to favourable-acceptation that is they are not acceptable And the Apostle exhorteth present your bodies a living sacrifice holy acceptable unto God Romans 12. 1. Some take the words of this Law here to meane according to the good will of him that offereth that he should not sacrifice to God by compulsion but of his owne voluntary will for God loveth a chearfull giver 2 Corinth 9. 7. In the former sense it taught men to offer in the faith of Christ without which it is unpossible to please God Hebrewes 11. 6. and by faith Abel offred unto God a more excellent sacrifice then Cain Hebr. 11. 4. Vers. 4. shall lay his hand or impose his hand and by hand seemeth to be meant his hands as else-where is expressed Leviticus 16. 21. The man that brought the offring was to lay or impose hands himselfe upon it while it was alive thereby disburdening himselfe of sinne and laying it upon the sacrifice Leviticus 16. 21. and testifying his faith in Christ the true sacrifice to bee slaine for him The Hebrew Doctors say All oblations of beasts which a particular person offreth either of debt or voluntarily hee layeth hands on them whiles they are alive except it bee the first-borne and the tithe and the Passeover All doe impose hands excepting the deafe the foole and a childe and a servant and a woman and the blinde and the stranger Neither may a messenger impose hands for there is no imposition but by the owners as it is written AND HEE SHALL LAY HIS HAND not his wives hand nor his servants nor his messengers Five that bring one sacrifice all doe lay hands upon it one after another not all together Who so dyeth and leaveth oblations burnt-offring or peace-offrings his heyre is to bring the same and lay hands upon it c. There is no imposition of hands on the sacrifices of the Congregation save two on the scape Goat Leviticus 16. 21. and the Sinne-offring Leviticus 4. 15. They lay on no hands but in the court if they doe it without the court they must lay on hands againe within And in the place where they impose hands they kill it And the killing is immediately after the imposition And hee that imposeth must doe it with all his might with both his hands upon the head of the beast not upon the necke or sides and nothing may bee betweene his hands and the beast Hee layeth his hands betweene the two hornes and confesseth upon the sin-offring the iniquity of sinne and upon the trespasse-offring the iniquity of trespasse and upon the burnt offring hee confesseth the iniquity of doing that hee should not and not doing that hee ought c Maimony in treat of offring sacrifices Chapt. 3. Sect. 6. 8. 9. c. But as for sacrifices of fowles verse 14. there was no charge to impose hands on them Maimony ibidem Sect. 7. make-atonement or expiate make-reconciliation which is usually meant in regard of mans sinne and Gods wrath for the same Leviticus 4. 20. c. The Hebrew Capper signifieth covering not as with a garment which may easily be taken off but as with plaister that cleaveth Genesis 6. 14. and is applyed to the covering that is the appeasing of an angry countenance Genesis 32. 20. and so for the anger of God which is appeased by the burnt-offring of Christs body for he is the Atonement or Reconciliation for our sinnes Dan. 9. 24. 1 Iohn 2. 2. Heb. 10. 8. 10. Thus the Burnt-offring was for atonement and remission of sinnes Iob 42. 8. to weet generall sinnes and such as often are unknowne to men as Iob offred burnt offrings saying it may be that my sonnes have sinned Iob 1. 5. Whereas for speciall sinnes there was a speciall sacrifice and sinne-offring Leviticus 4. And both the Burnt-offring and Sinne-offring are joyned in Christs offring up of his owne body for us Psal. 40. Hebr. 10. 5. 6. c. Also Burnt-offrings were given in signe of thankfulnesse to God and so betokened a new creature and holy life Psalm 51. 19. 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offring is first taught as being the principall and most common offred daily for the Church and when other sorts of sacrifices were brought this burnt-offring was alwayes one See Leviticus 9. 8. 12. 15. 16. and 12. 6. and 14. 19. 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. Iudg. 20. 26. Vers. 5. he shall kill in Greeke they shall kill meaning the Priests or Levites For whereas it followeth the sonnes of Aaron the Priests shall offer the blood this killing is
sanctified 1 Cor. 15. 20. Rom. 11. 16. Ioh. 12. 24. the parching breaking grinding c. figured his suffering for us being bruised for our iniquities Esa. 53 5. Whereby he was offred for a sweet favour unto God And with him we are partakers in our measure Rom. 8. 17. Colos. 1. 24. Vers. 15. shalt put Heb. shalt give which the Greeke translateth shalt poure oile which was according to other meat-offrings a log of oile and an handfull of frankincense signifying the graces of God in Christ and his members and the sweet odour of his oblation for us See more in the notes on Levit. 23. 10. touching this manner of service CHAP. III. 1 The Peace-offrings of the herd 6 and of the stocke 7 either Sheepe 12 or Goat AND if his oblation be a sacrifice of Peace-offrings if he offer it of the herd whether it be male or female he shall offer it perfect before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it at the doore of the Tent of the Congregation and Aarons sonnes the Priests shall sprinkle the blood upon the Altar round-about And he shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat which is upon them which is upon the flanks the caule above the liver with the kidneyes he shall take-away it And Aarons sonnes shall burne it on the Altar with the Burnt-offring which is upon the wood that is on the fire it is a Fire offring of a savour of rest unto Iehovah And if his oblation for a sacrifice of Peace-offrings unto Iehovah be of the flock male or female he shall offer it perfect If he offer a Lamb for his oblation then shall he offer-it before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat thereof and the whole rumpe it shall he take-off hard-by the backbone and the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take-away it And the Priest shall burne it upon the Altar it is the bread of the Fire offring unto Iehovah And if his oblation be a Goat then he shall offer it before Iehovah And he shall lay his hand upon the head of it and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer thereof his oblation a Fyre offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take away it And the Priest shall burne them upon the Altar it is the bread of the Fire offring for a savour of rest all the fat is Iehovahs It shall be an eternal statute for your generations through-out all your dwellings any fat or any blood ye shall not eat Annotations HIs oblation his korban which the Greeke translateth his gift unto the Lord so korban is by the Euangelift expounded a gift Mark 7. 11. Peace-offrings or Pay-offrings Hebr. a sacrifice of Payments or of pacifications or of perfections whereby men paid unto God Confession and thankes for their peace and prosperitie and for his performing of mercies and pacification and paid their vowes as is written Thy vowes are upon mee O God I will pay confessions unto thee Psal. 56. 13. and Peace-offrings are upon me this day have I payed my vowes Proverbs 7. 14. These sacrifices were of sundry sorts either for Confession or Thanks giving Lev. 7. 11. 12. or for a Vow or for a Uoluntary offring Levit. 7. 16. Here and usually in the law the word is Shelamim as of many payments or thankes due unto God for his many benefits as David professeth Psalme 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem The Greeke often translateth it Eirenikee that is a Pacifying or Peace offring but here and most commonly Soterion a sacrifice of salvation offred unto God for his salvation of men The Chaldee hath the sacrifice of sanctities or sanctifications whether because none but clean sanctified persons might eat of it Leviticus 7. 19. 20. or for sanctifying the name of God by it Sol. Iarchi saith they are called Peace-offrings because they bring peace into the world as also because by them there is peace to the Altar to the Priests and to the owners that is every of these have a part in the Peace-offrings R. Menachem saith it is of like meaning as that in Esay 44. 28. He shall performe all my pleasure The mysterie of this sacrifice is opened in Hosea 14. 2. Take-away Lord all iniquity and receive or give good and we will pay the bullockes of our lips which the Greeke there translateth the fruit of our lips and the Apostle likewise saith By him that is by Iesus let us offer the sacrifice of praise to God continually that is the fruit of the lippes confessing to his name Heb. 13. 15. These Peace-offrings were also given when men in their troubles prayed unto God for peace and salvation Iudges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offring in Lev. 1. figured our reconciliation to God by the death of Christ and the Meat-offring in Lev. 2. our sanctification in him before God so this Peace-offring signified both Christs oblation of himselfe whereby he became our Peace and salvation Ephes 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9. and 9. 28. and our oblation of praise thanks giving and prayer unto God in the middest of troubles tentations and spirituall combats which we fight by faith in this life so that we come boldly unto the throne of grace that we may receive mercy and finde grace to helpe in time of need Heb. 4. 16. or female herein it differeth from the Burnt-offring which was to be of the males onely Lev. 1. 3. By this distinction of sexes the Hebrewes gather that the beast which was neither perfect male nor female or both male and female though it had no other blemish was not fit for sacrifice Maimony in Issurei Mizbeach chap. 3. Sect. 3. Spiritually wee may apply this to the state of the Church in Christ in whom there is neither male nor female but all are one in him Gal. 3. 28. And that God accepteth not onely the sacrifice of Christ but ours also in him Heb.
13. 15. perfect in Greeke without blemish See Exod. 12. 5. and Lev. 1. 3. Vers. 2. lay or impose his hand in Greeke his hands to testifie by this signe his faith in God through Christ see the notes on Levit. 1. 4. The difference there and here the Hebrew doctors thinke to be this that ouer the Peace-offring there was no confession of sinnes but speaking words of Praise unto God and that hands might be laid on in any place of the courtyard where he would in the place where it was killed Maimony treat of offring sacrifices chap. 3. Sect. 14. 15. he that is the Priest or some other Levite shall kill it see Lev. 1. 5. It might be killed in any place of the Court Maimony ibid. chap. 5. Sect. 4. and was not restrained to the Northside of the Altar as the Burnt-offring Levit. 1. 11. For these Peace-offrings the Hebrewes call the letghter holy things to distinguish them from the Holy of holies Lev. 2. 10. sprinkle according to the manner observed on Lev. 1. 5. For the Burâ—offring Trespass-offring and Peace-offring the sprinkling of the blood of these three upon the Altar was 〈◊〉 alike Maimony treat of Offring sacrifices chap. 5. Sect. 6. It figured the sprinkling of Christs blood whereby we our words and workes are sanctified before God 1 Pet. 1. 2. Heb. 12. 24. Vers. 3. unto Iehovah wholly burnt upon the Altar unto the Lord. There were besides of every Peace-offring the Brest and the right shoulder which were waved and heaved before the Lord and given the Priests to eat whereof see Lev. 7. 30. 32. c. the other flesh of the Peace-offring was eaten by the owner that brought it and his family and friends Lev. 7. 15. 16. the fat or the su 〈…〉 This sometime signifieth the best of all things as is shewed upon Gen. 4. 4. and so teacheth to offer the best unto the Lord sometime it signifieth unbeleefe dulnesse and hardnesse of heart as 〈◊〉 is without sense Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire signified the taking away of our corruptions by the spirit of Christ. And the kidneyes which are the seat of lust not the heart or braines which are the seat of wisedome and understanding were likewise burned to teach mortification of our members which are on earth fornication uncleannesse inordinate affection c. Colos. 3. 5. See the notes on Exod. 29. 13. Vers. 4. which is understand againe the fat which is upon the flankes or as the Greeke and Chaldeâ— interpret it upon the thighs so the Hebrew doctors expound it as a distinct fat from the former and say it was the fat which is in the roots of the thighes on the forepart Maimony treat of forbidden meats chap. 7. Sect. 6. Vers. 5. shall burne it The order of offring this sacrifice was the Priest killed it and sprinkled the blood and flayed it and tooke out the inwards Afterwards he cut in pieces the flesh and separated the brest and the right shoulder Levit. 7. 30. 32. and put the inwards with the brest and shoulder into the owners hands And the Priest put his hand under the owners hands and waved all before the Lord on the East side And if it were a Thank-offring Levit. 7. 12. 14. he tooke of the bread that was brought therewith one cake often and laid it with the brest shoulder and inwards and waved all upon the owners hands First he laid the fat upon the owners hands then the brest and the shoulder above And the two kidneyes and the caule of the liver above them And if there were any bread hee laid it above and so waved all After that he salted the inwards and burned all upon the Altar but the brest and the shoulder were eaten by the Priests and the remnant of the Peace-offring was eaten by the owners But the Priests might not have the brest and shoulder till the inwards were burned Likewise the bread waved with the Thank-offring was eaten by the Priests and the rest of the bread by the owners If two brought a peace-offring in partnership the one of them waved it by leave of his fellow and if they were 100. one waved for them all If the owner of the sacrifice were a woman she waved it not but the Priest A woman never waved save onely in the offring of jealousie Numbers 5. and of a Nazirite Num. 6. Maimony in treat of offring sacrif chap. 9. Sect. 6. 7. c. upon the Burnt offring that is laying it on the altar after the Burnt-offring for that alwaies had the first place Sol. Iarchi here saith this teacheth us that the daily Burnt-offring was before any other oblation It signified that wee are first to bee reconciled unto God by the death of Christ apprehended of us by faith before any oblation of ours can be acceptable to God of rest Greeke of sweet smell in the Chaldee an offring which shall be received with favour before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us and of our service praiers thanksgiving c. in Christ was signified H b. 13. 15. 16. Vers. 6. of the flocke sheepe or goats as after is explained but here is no mention of fowles as was for the Burnt-offring Levit. 1. 14. The Hebrewes say Peace-offrings are brought of sheepe and of goats and of beeâ—es of males or of females of great or of small but no fowle is brought for Peace-offrings Smâ—l beasts are from eight daies old untill a complete yeere from day to day and great beasts of the herd till they be full three yeeres old from day to day and of the flocke till they be full two yeeres old from day to day if they be more then thus they are too old and may not be offred Maimony treat of Offring the sacrifice chat 1. Sect. 11. Vers. 7. a Lamb or sheepe of the first yeere as is noted on Levit. 1. implying also a sheepe of the second yeere which was lawfull to be offred as is before shewed Vers. 8. he that is the Priest or Levite shall kill it so in verse 13. see Levit. 1. 5. before the Greeke translateth at the doore of the Tent as Moses said in verse 2. so after in verse 13. and these phrases explaine one another Verse 9. whole rumpe the perfect or intire tayle which in some kinde of sheepe is very great and fat especially in those parts of the world and namely in Syria as Plinie mentioneth Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar with the other fat and inwards Verse 11. the bread or the food meaning the flesh which the fire on the altar was to eat up and consume The Greeke translateth it a savour of sweet-smell so in verse 16. And because these things were burnt unto God therefore God calleth them also his bread Num. 28. 2. Ezek. 44. 7. and the Priests which burned them are said to offer the bread of
their God Levit. 21. 6. 8. 17. and the holy things which the Priests did eat are called by the like name Levit. 21. 22. Vers. 12. a Goat this is here handled in a section apart not together with the sheepe as was in the law of the burnt-offring Leviticus 1. 10. because of some difference in the oblation as Sol. Iarchi observeth there is in the fat of the sheepe that which is not in the fat of the goat for the rumpe of the sheepe was offred with the fat verse 9. Verse 17. any fat to weet any such far and of such beasts as are here forespoken of of beeves sheepe or goats as the law after explaineth it Leviticus 7. 23. and a man was not guilty save for these three sorts of cleane beasts onely of other tame or wilde beasts whether cleane or uncleane the fat was as the flesh saith Maimony in tom 2. treat of Forbidden meates chapter 7. Section 1. Morever there were three sorts of fat for eating wherof men deserved to be cut off as in Leviticus 7. 25. the fat which is upon the inwards and which is upon the two kidneyes and which is upon the flankes but the rumpe was lawfull to be eaten it was not called fat but in the case of sacrifice onely even as the kidneyes and the caule above the liver are called fat in the case of sacrifice The fat which was covered over with flesh was lawfull the fat upon the kidneyes was forbidden not that which was within the kidneyes The fat of the heart c. was lawfull Maimony ibidem Sect. 5. 7. 9. any blood to weet of fowles or of beasts absolutely as is explained Lev. 7. 26. But blood of fishes Locusts and other such things was not within this prohibition therefore it was lawfull to eat or to drinke the blood of such fishes locusts c. as were cleane for food saith Maimony ibidem chap. 6. S. 〈◊〉 See the annotations on Gen. 9. 4. Lev. 7. 26. 17. 14. As eating drinking signifieth communion 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat signifieth a forbidding of communion Act. 10. 13. 14. 15. 28. Heb. 13. 10. so this prohibition of eating blood which was given upon the altar to make atonement for mens soules Lev. 17. 11. and of fat which was given-upon the altar to be consumed there with fire and so was the Lords Levit. 3. 16. seemeth to forbid figuratively all ascribing unto our selves of the worke of our redemption which is only by the blood of Christ Eph. 1. 7. and of the worke of our sanctification which Christ by his spirit performeth in us 1 Cor. 1. 30. 31. Ephes. 5. 26. Heb. 10. 10. 1 Pet. 1. 2. CHAP. IIII. 1 The sin-offrings for the ignorances of the anoynted Priest 13 of the Congregation 22 of the Ruler 27 or of any of the people AND Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying A soule when it shall sinne through ignorance of all the commandements of Iehovah which should not be done and shall doe of any one of them If the Priest that is anoynted shall sinne to the guiltie-sin of the people then he shall offer for his sinne which he hath sinned a bullocke a yongling of the herd perfect unto Iehovah for a Sin-offring And he shall bring the bullock unto the doore of the Tent of the congregation before Iehovah and shall lay his hand upon the head of the bullocke and hee shall kill the bullocke before Iehovah And the Priest that is anoynted shall take of the bullockes blood and shall bring it into the Tent of the congregation And the Priest shall dip his finger in the blood and shall sprinkle of the blood seven times before Iehovah before the veile of the Holy place And the Priest shall put some of the blood upon the hornes of the Altar of the incense of sweet-spices before Iehovah which is in the Tent of the congregation and all the blood of the bullocke he shall poure at the bottome of the altar of the Burnt-offring which is at the doore of the Tent of the congregation And all the fat of the bullock of the Sin offring he shall take off from it the fat that covereth the inwards and all the fat which is upon the inwards And the two kidneyes and the fat which is upon them which is vpon the flankes and the caule above the liver with the kidneyes hee shall take away it As it was taken off from the bullocke of the sacrifice of Peace-offrings and the Priest shall burne them upon the altar of the Burnt-offring And the skinne of the bullocke and all his flesh with his head and with his legs and his inwards and his doung Even all the bullock shall hee cary-forth to without the campe unto a cleane place at the pouring-out of the ashes and shall burne him on wood with fire at the pouring-out of the ashes shall he be burnt And if all the Congregation of Israel sin ignorantly and the thing be hid from the eyes of the church and they have done any one of all the commandements of Iehovah which should not bee done and are guilty When the sinne is knowne which they have sinned against it then the church shall offer a bullocke a yongling of the herd for a Sin-offring and shall bring him before the Tent of the congregation And the Elders of the congregation shall lay their hands upon the head of the bullocke before Iehovah and he shall kill the bullocke before Iehovah And the Priest that is anoynted shall bring of the blood of the bullocke into the Tent of the congregation And the Priest shall dip his finger in some of the blood and shall sprinkle seven times before Iehovah before the veile And he shall put some of the blood upon the hornes of the Altar which is before Iehovah which is in the Tent of the congregation and all the blood hee shall poure at the bottome of the Altar of the Burnt-offring which is at the doore of the Tent of the congregation And all his fat he shall take-off from him and burne it upon the Altar And hee shall doe with the bullocke as he did with the bullocke of the Sin offring so shall he doe with it and the Priest shall make-an-atonement for them and it shall bee mercifully-forgiven them And he shall cary-forth the bullocke to without the campe and shall burne him as he burned the first bullocke it is the Sin offring of the church When the Ruler hath sinned and done any one of all the commandements of Iehovah his God which should not bee done through ignorance and is guiltie Or if his sinne bee made-knowne unto him that wherein he hath sinned then he shall bring his oblation a goat-bucke of the goats a male perfect And he shall lay his hand upon the head of the goat-bucke and he shall kill him in the place where he killeth the Burnt-offring before Iehovah
it is a Sin offring And the Priest shall take of the blood of the Sin offring with his finger and put it upon the hornes of the altar of Burnt-offring and shall poure his blood at the bottome of the altar of Burnt-offring And all his fat he shall burne vpon the altar as the fat of the sacrifice of Peace-offrings and the Priest shall make-an-atonement for him concerning his sinne and it shall bee mercifully-forgiven him And if one soule sinne through ignorance of the people of the land while it doth any one of the commandements of Iehovah which should not bee done and bee guilty Or if his sinne bee made knowne unto him which he hath sinned then hee shall bring his oblation a she-goat of the goats perfect a female for his sinne which he hath sinned And he shall lay his hand upon the head of the Sin offring and he shall kill the Sin offring in the place of the Burnt-offring And the Priest shall take of the blood thereof with his finger and put it upon the hornes of the altar of Burnt-offring and all the blood thereof he shal poure at the bottome of the altar And he shall take away all the fat thereof as the fat is taken away from off the sacrifice of Peace-offrings and the Priest shall burne it upon the altar for a favour of rest unto Iehovah and the Priest shall make an atonement for him and it shall be mercifully forgiven him And if he bring a Lambe for his oblation for a Sinne offring hee shall bring it a female perfect And he shall lay his hand up-the head of the Sinne offring and hee shall kill it for a Sinne offring in the place where he killeth the Burnt-offering And the priest shall take the blood of the Sin offring with his finger and put it upon the hornes of the altar of Burnt-offring and shall poure all the blood thereof at the bottome of the altar And he shall take away all the faâ— therof as the fat of the lamb is taken away from the sacrifice of the Peace-offrings and the Priest shall burne them upon the altar according to Iehovahs Fire offrings and the priest shall make-an-atonement for him for his sin which he hath finned and it shall be mercifully-forgiven him Annotations A Soule that is a person or man as the Chaldee translateth it when it shall sin or if it sin Whereas he had taught the justification and sanntification of the Church by the former sacrifices and how men ought to walke in newnesse of life now because there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. but in many things we offend all Iam. 3. 2. the Lord appointed meanes for the cleansing of his Church and all the members thereof from the infirmities errors and ignorant sins which they fall into But if wee sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinnes but a certaine fearfull looking for of judgment and fiery indignation which shall devoure the adversaries or enemies of the Lord Heb 10. 26. 27. Esay 26. 10. 11. through ignorance or in errour unawares by unadvisednesse Shegagah the word here used signifieth errour or going astray out of the right way through ignorance or forgetfulnes or unadvisednesse or by being deceived or the like The Greek somtime turneth it Agnoia Ignorance but here and often translateth it Acousios unwillingly which is contrary to that which the Apostle calleth Heconsios willingly or wilfully Heb. 10. 16. contrary also to that which the law calleth sinning with an high hand or presumptuously Num. 15. 27. 30. We may see the meaning openly by Moses in Numb 35. 11. where he speaketh of killing a person by errour or unawares which in Deut. 19. 4. is said to be ignorantly or without knowledge and both are joyned together in Ios. 20. 3. unawares or by errour and without knowledge or unweetingly whereto is opposed a lying in wait that is a purpose and willingnesse to kill him Deut. 19. 11. Exodus 21. 13. The Apostle likewise calleth such sinnes Agnoemata Errors-done-of-ignorance in Heb. 9. 7. and more fully openeth it by two words in Heb. 5. 3. shewing the Priests dutie to have compassion on the ignorant and on them that erre So that these ignorances or errours were misdeeds arising from errour of the mind or of the affections when men did either not know or understand the Law aright or not remember or take heed thereto as they ought when they knew not the nature of sinne or considered not how loathsome it was unto God but were overtaken and miscaried by their errours or lusts such are to be restored in the spirit of meeknesse Gal. 6. 1. for such God appointed sacrifices but for presumptuous wilful malicious sinnes men were to be cut off Numb 15. 27. 30. These Errours or Ignorances are such and so many as no man can understand Psal. 19. 13. and God both cleanseth us of them by the sacrifice of Christ Hebr. 10. 10. 12. and restraineth us from them by afflictions Psal. 119. 67. and warneth us to take heed of them lest he be angry and destroy the worke of our hands Eccles. 5. 6. And whereas there followeth a law in Lev. 5. 17. for sinnes not knowne the Hebrewes put this difference Shegagah an errour or sinne through ignorance is when hee knoweth certainly that hee hath done the thing but he did it in errour or unadvisedly but he that knoweth not is hee that is uncertaine whether hee did the thing or no. Talmud Bab. in Cherethoth and Maimonie in his explanations on the same ch 1. of all understand by doing any one of all the commandements So Moses himselfe explaineth it in the words here following and in ver 13. 22. 27 commandements or charges meaning prohibitions or forbodes For God commandeth both to eschew evill and to doe good and most of the ten commandements Exod. 20. are forbiddings of sinne And thus the holy Ghost useth the word both wayes as Take heed c. lest ye make you the likenes of any thing which Iehovah thy God hath commanded that is forbidden thee Deut. 4. 23. And contrariwise in Deut. 17. 3. hath served other Gods c. which I have not commanded to wit to be done Hereupon the Hebrew Doctors Maimony and others divide the lawes into Commandements to be done and Commandements which should not bee done The Commandements given by Moses they have summed up in all to be six hundred and thirteene of them they make affirmative precepts of things to be done two hundred fourty and eight so many as they say there are bones in a mans body of negative precepts or prohibitions three hundred sixty and five so many as there are dayes in the yeere should not the Greeke translateth it ought not To these prohibitions the Hebrew doctors doe restraine this law saying They bring no Sinne-offring but for ignorance in doing that
of Ignorances Chapt. 3. s. 10. kill the bullocke a figure of the death of Christ Heb. 20. 5. 6. 8. 10. See the notes on Lev. 1. 5. Vers. 5. anoynted in Greeke Christ in Hebrew Messias so named as a type of our great high Priest Christ Iesus who entred not into the holy places made with hands but into very heaven not with the blood of goats or bullockes but with his owne blood and obtained eternall redemption Heb. 9. 24. 11. 12. This anoynted Priest was the sinner himselfe for he offred up sacrifice for his owne sinnes Heb. 7. 27. The Anointed Priests bullocke brought for any of the commandements the anointed priest himselfe tooke the blood and sprinkled thereof c. Maimony treat of offring the sacrifices chap. 5. sect 15. Vers. 6. seven times a mysticall number signifying the full and perfect clensing of sinne by the sprinkling of the blood of Iesus Hebr. 9. 13. 14. 1 Pet. 1. 2. 1 Ioh. 1. 7. and that our sinnes need much purgation Psal. 51. 2. 3. Seven is a complete number used for the perfect finishing of a worke as was in the seven daies of the creation Gen. 3. 2. 3. and is used for many 1 Sam. 2. 5. Prov. 26. 25. and 24. 16. and in mysteries throughout the scriptures as the like seven times sprinkling of blood on atonement day Lev. 16. 14. seven times sprinkling of oile upon the altar when it was consecrated Lev. 8. 11. seven times sprinkling of the leper and seven daies for his clensing Lev. 14. 7. 9. seven daies for consecrating the Priests Lev. 8. 35. and for purifying the uncleane Lev. 12. 2. Num. 19. 19. seven times Naaman washed him in Iordan 2 Kin. 5. 10. 14. Seven daies was Iericho besieged and 7. priests with seven trumpets blew and the walls fel downe Iof. 6. seven priests blew trumpets before the arke when David brought it home 1 Chron. 15. 24. The lambe Christ hath seven hornes and seven eyes which are the 7 spirits of God Rev. 5. 6. there also are seven seales on Gods booke Rev. 5. 1. seven Angels with trumpets Rev. 8. 2. and seven with vials Rev. 15. 7. Every seventh day was a Sabbath Exod. 20. 10. and the seventh yeere a yeere of rest and seven times seven yeers brought the Iubilee Lev. 25. 3. 4 8. Seven bullocks seven rams were sacrificed by David 1 Chron. 15. 26. by Ezekias 2 Chro. 29. 21. by Iob for his friends Iob 42. 8. and by Balaam for K. Balak upon seven altars Num. 23. 1. 14. with many the like as may bee observed throughout the Bible Ezek. 43 25 and 39. 9. 12. Dan. 9. 24. And the mysterie of this number seven was observed also among other of the heathens To purifie my selfe I wash me in the sea dipping my head seven times in the waves for the divine Pythagoras hath taught that that number is most fit especially in religion L. Apuleiâ— de Asin. aur l. 11. the veile of the holy place Hebr. of holinesse which the Gr. translateth the holy veil It was that which parted the holy place and the most holy called the second veile Heb. 9. 3. This figured the preparation of the way for us into the holy heavens by the blood of Christ shed and sprinkled to remission of sins for by the blood of Iesus we may be bold to enter into the holy place by the new and living way which he hath prepared for us through the veile that is his flesh Heb. 10. 19. 20. Moreover these rites thus described in the law were exactly to be observed as the Hebrew Doctors say All the bloods that were to be bestowed within the sanctuarie if there wanted any one of them there was no atonement made but all of them were of the foundation of the atonement for loe the scripture is carefull of the very number saying seven times Blood which is commanded to bee bestowed before the Lord in the sanctuarie and they bestow it on the altar that is without or that which should bee on the altar without they bestow it before the Lord within the sanctuarie c. behold the flesh of the sacrifice is polluted Maimony treat of holy things polluted ch 2. s. 3. 10. Vers. 7. of sweet-spices the Greeke translateth of composition it was the golden altar on which the sweet confection was burned Exod. 30. 1. 34. c. The bullockes that were burnt c. the blood of every one of them was sprinkled seven times upon the vâ—tle that divided betweene the holy place and the most holy and foure times upon the foure hornes of the golden altar And all the bloods that were put upon the golden altar when the Priest entred in he stood between the Altar and the Candlesticks and the altar before him And he put the blood on the hornes of the altar o 〈…〉 he outside beginning at the northeâ—st horâ—e and so to the northwest and to the southwest and to the southeast Maimony treat of Offring the sacrifices chap. 5. sect 13. 14. This was done to clense and sanctifie the altar from the uncleannes of the sinner Levit. 16. 19. And the altar of incense figuring Christs mediation for us when we pray in his name as is shewed on Exodus 30. 6. this rite here signified how by faith in the blood of Christ our prayers are acceptable unto God and our infirmities forgiven and purged It may also prefigure his bloody sweat when hee prayed in the garden Luke 22. 44. the bottome or foundation in Greeke the base And the Sinne-offrings that were burned he brought in their blood before the Lord into the sanctuary and sprinkled thereof as is expressed in the Law and the rest of the blood he poured at the west bottome of the Altar that stood without for that west bottome was the first that came to hand after he came out of the Sanctuary Mai ibidem chap. 5. sect 11. It is recorded that in the Temple at Ierusalem there were at the south west horne of the Altar two holes like two nostrills that the bloods which were poured there might passe away into the brooke Kedron Talmud Bab. in Middoth or treat of the measures of the Temple chap. 3. Vers. 8. the fat or suet see Levit. 3. 3. 4. After the killing and sprinkling of the blood they cut open the Sinne-offrings and tooke out the fat and inwards and put them in a vessell and salted them and strowed them on the fire upon the Altar Maimony treat of Offring the Sacrifices chap. 7. sect 2. Hereby it became a sweet savour unto the Lord as after is said in verse 31. For the burning of these fats and intrails upon the altar which sanctified the oblations Matt. 23. 19. figured the purifying of our affections by Christ through the Spirit by our communion with his afflictions Coloss. 2. 12. 13. and 3. 1. â—5 Rom. 6. 4. 5. 6. 10. 11. 12. Psal. 16. 7. Vers. 11. the skin to weet cleaving to the
of the other tribes of Israel And if there bee many Kings and one of them doe not serve another every one of them brings an hee goat for his sinne of ignorance Maimony treat of Ignorances chap. 1 5. sect 6 So in Ezek. 46. 2. 4. c. the offrings of the Prince are distinct from those of the people of the Land through ignorance or by errour in Greeke unwillingly as in v. 2. Vers. 23. Or if the Greeke translateth it And his sinne be knowne c. so in vers 28. But though Or be sometimes used for And or If yet here it may be used properly meaning if his sinne bee knowne of himselfe or be made knowne to him by others So Chazkuni explaineth it And is guilty that he knoweth it of himselfe or it be made knowne unto him by the meanes of others This is for his own particular sinne which he doth when he is a ruler For the Ruler that doeth with the Congregation by the teaching of the Iudges atonement is made for him as for the people generally If the Iudges bee they that offer for their ignorance all the people and the King are discharged from bringing the sacrifice as is before shewed And if they that doe it at the saying of the Iudges be bound to bring the sacrifice and the King be one of the doers then he brings an hee goat for the Rulers hee goat is in place of the ewe lambe or she goat of the common person Maimony treat of Ignorances chap. 15. sect 8. his oblation in Greeke his gift Vers. 24. killeth the Burnt-offring that is on the north side of the altar see Levit. 1. 11. The Greek translateth where they kill that is use to kill the Burnt-offrings Vers. 25. of burnt-offring herein it differed from the former of the high Priest and Church whose blood was caried into the Sanctuary and put on the homes of the altar of Incense vers 7. 18. The sinne offrings that were eaten as they were whose blood was not caried into the Sanctuary Levit. 6. 26. 30. their blood was to be put on the foure bo 〈…〉 of the altar that stood without from the midst of the altar and upward When the Priest tooke the blood in a bason hee caried it to the altar and dipped thefore finger of his right hand in the blood and put it upon the horne and so he did to every borne And hee was bound to dip his finger at every horne And when hee had made an end of putting it upon the horne he wiped his finger on the edge of the bason and after that hee dipped the second time for the blood that remained upon his finger it was not lawfull to put thereof upon another horne Of all the sacrifices not any ones blood was to be sprinkled with the finger but of the sinne-offring onely And thus he beganne hee went up on the foot-banke and turned on his right hand and went round about and put upon the south-east horne first after that upon the next horne which was the north-east then upon the north-west and after that upon the south west And at the bottome of that horne where he made an end of striking on the blood he poured out the residue of the blood which was at the southerne bottom Maimony treat of offring the sacrifices chap. 5. sect 7. 8. 9. 10. poure his blood in Greeke poure all his blood meaning all which remaineth after the sprinkling So in vers 30 Moses saith all the blood likewise in verse 34. which is to bee understood here Vers. 27. one soule in Chaldee one man meaning man or woman as Numb 5. 6. people of the land that is of the common people except onely the high Priest and Prince forementioned any either Israelite common Priest or Levite as Aben E 〈…〉 explaineth it one The sacrifice here following is for any one sinne if many sinnes bee committed at once there must by proportion so many sinne-offrings bee brought as likewise the Hebrew Doctors explaine in the foresaid treat of Ignorances chap. 4. where also they say for example He that killeth a beast of the holy things out of the court yard of the sanctuary on the Sabbath day in the service of a false god hee is bound to bring three sacrifices because he killed the holy things out of the Court and because he prosaned the Sabbath and because he committed idolatry for here three unlawfull things are 〈◊〉 in one Vers. 28. a shee goat This is the sacrifice appointed of God which therefore the sinner might not alter or bring any other in stead thereof though for some other sinnes if hee were poore and not able he might bring a lesser sacrifice Levit. 5. 7. 11. The Hebrewes have this rule All sins that deserâ—â— cutting off by the Law except those three before mentioned and shewed in the notes on vers 2. if a particular person transgresse in any of them through ignorance he is to bring the sinne-offring appointed except the uncleane person that eateth of the holy thing and the uncleane person that commeth into the sanctuary both of them doe not bring the Sinne-offring appointed but the oblation mentioned in Levit. 5. 7. 11. a sh 〈…〉 beast if he be rich and two Doves or Floure if he bee poore Maimony treat of Ignorances chap. 1. s. 3. perfect without blemish see Levit. 1. 3. which he hath sinned and not for any other of his sinnes as he that separateth a Sinne-offring for fat which he hath eaten may not bring the same for the Sabbath which he hath polluted or for blood which hee hath eaten c. for then it is unlawfull Yea more then this they say he that separateth his sinne-offring for fat which he did eate yesterday may not bring it for fat which he did eate this day and if he bring it so it makes no atonement for him Maimony treat of Ignorances chap. 3. sect 3. If he bring two sinne-offrings for two sinnes the one is to be killed in the name of the first sinne and the other in the name of the second sinne Ibid. s. 6. Vers. 29. his hand with confession of his sinne see Levit. 1. 4. the sinne-offring in Greeke the head of his sinne that is his sacrifice he shall that is the Priest or Levite shall kill Greeke they shall kill the Goat of sinne that is the goat to be sacrificed for sin See Levit. 1. 5. Vers. 30. the hornes the foure hornes of the Altar after the manner before described on v. 25. Verse 31. of rest Greeke of sweet smell the Chaldee explaineth it to be accepted with favour see the notes on Lev. 〈◊〉 9. Vers. 32. a Lambe or sheepe This sacrifice is spoken of apart from the former of the goat because of the difference in the fat which was burned as is shewed in the annotations on Lev. 3. 12. Verse 33. he shall kill in Greeke they shall kill it for sinne that is for a sinne-offring which Sol.
20. 43. Lam. 3. 40. 2 Cor. 7. 11. Vers. 7. his hand reach not that is he be not able enough to bring a lambe thus God provideÌ„d for the poorer sort This is that sacrifice which the Hebrewes call Gnâ—leh vajored that is Ascending and descending Thalmud Bab. in Cerethoth ch 2. because it ascendeth or is greater if the sinner bee rich and descendeth or is lesser if he be poore And they observe that Sixe are commanded to offer the oblation Gnoleh vajored greater or lesser The Leper at his cleansing Levit. 14. 21. c. The woman after child-birth Levit. 12. 8. He that sweareth the oath of testimonie Levit. 5. 1. He that sweareth the oath of pronunciation falsly through ignorance Levit. 5. 4. The uncleane person that eateth of the holy things ignorantly and the uncleane that commeth into the Sanctuarie ignorantly Levit. 5. 2. 3. Maimony treat of Ignorances chap. 1. Sect. 1. In these kinde of sacrifices the High Priest or the King was not charged to bring a greater as they were in the Sin-offring Levit. 4. 3. 23. but the offring fellower for the poore even to a pottle of flowre v. 11. The King and the anoynted Priest brought their offring for the oath of witnesse or for the oath of pronunciation or for defiling the sanctuarie and holy things thereof as other private persons For the scripture puts no difference betweene the offring of the king priest or private man save in the sin-offrings appointed for their ignorances Levit. 4. Maimony treat of Ignorances chap. 10. Sect. 7. turtle-doves see the notes on Levit 1. 14. If a poore man brought the oblation of the richer sort hee was discharged but a rich man that brought the oblation of the poore was not discharged Maimony treat of Ignorances chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sinnes and over-sights it was to teach them the uglinesse of their sinnes in his sight and with how great price by the blood of Christ they were to bee redeemed 1 Pet. 1. 18. 19. and how they should shew by such cost their thankfulnesse to God for his grace 1 Chro. 21. 24. and towards his priests the ministers of his grace which had their livelihood in part by such sacrifices Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort it was to shew the riches of his grace who freely forgiveth the poore as well as the rich not in respect of their expences but of his mercie which is without respect of person Iam. 2. 5. 〈◊〉 55. 1. c. Rom. 3. 24. 25. c. Vers. 8. first that atonement might be made for his sinne after which was the Burnt-offring a figure of a new and holy life For Christ whom the Sin-offring typed out bare our sinnes in his 〈◊〉 the tree that we being delivered from sinne should 〈◊〉 in righteousnesse 1 Pet. 2. 24. Albeit the Burnt-offring also was to make reconciliation for sinne as is noted on Lev. 1. 4. cut-with-his nayl see Lev. 1. 15. where the like is for the Burnt-offring This here by the Hebr. canons was to be done at the south west horne of the altar The Priest held the 〈…〉 feet of the fowle between his two fingers and the 〈…〉 wings between his two fingers and stretched out the 〈◊〉 therof unto the bredth of his two fingers and cut it 〈◊〉 his naile And this was one of the hardest services 〈◊〉 were in the Sanctuary Maimony treat of offring the Sacrifices c. 7. S. 6. 8. Thus the priests greatest cun 〈…〉 was to be shewed in offring the sacrifices of the poore not divide hee might not 〈◊〉 the head from the body and if he did divide it hee did unlawfully and was beaten Maimony ibidem Sect. 6. See the notes on Levit. 1. 17. Vers. 9. the side Hebr. the wall He sprinkled of the blood upon the wall of the altar beneath the middest thereof and the rest of the blood hee wrung-out at the bottome It is a generall rule that which was put upon the wall the residue thereof was wrung-out at the bottome and this was the nether wall Maim ibidem This rite might fore-shadow the manner of Christs suffering both his sweating drops of blood Luk. 22. 44. and the shedding of his blood on the crosse which oblation was sanctified by his deitie as the blood of the sacrifice by the Altar Ioh. 17. 19. Heb. 9. 14. Matth. 23. 19. Vers. 10. the manner or ordinance Hebr. the judgement which word is here and often used for the manner or rite of doing a thing and it hath reference to the law in Levit 1. 15. c. The Greek and Chaldee translate it as is fit or convenient The Hebrewes give this reason why the doves were one a Sin-offring the other a Burnt-offring Because the Altar had nothing in the bird that was the Sin-offring save the blood thereof which is not food as Levit. 3. 11. therefore it was needfull to bring two one for a Sin-offring to be meat for the Priest Levit. 6. 26. the other for a Burnt-offring to be meat for the Altar Chazkuni on Levit. 5. for his sinne or from his sinne that is cleansing him from it Vers. 11. attaine not in Greeke finde not that is if he be not able as in vers 7. hee used another word of like meaning reach not So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah that is a Bushell the tenth part whereof was called an Omer about our Pottle the Chaldee here for an Ephah translateth three Seahs or pecks see the notes on Exod. 16. 36. oile because sin proceedeth from us for want of grace which oile figured and the memoriall thereof is not sweet or gratefull unto God which frankincense did signifie therefore neither oile nor frankincense might be given with the sin-offring nor with the jealousie offring which brought inquitie to remembrance Numb 5. 15. but with the meat-offrings both were given Lev. 2. 1. c. In the common Meat-offring Levit 2. the want of oile made it unlawfull for sacrifice The sinners meat-offring if oile were put upon it or upon the handfull thereof it was made unlawfull Maimony treat of unlawfull or polluted sacrifices chap. 11. Sect. 8. 10. Vers. 12. shall take or shall gripe shall gather up with the hand see Levit. 2. 2. This was the manner of all meat-offrings that a handfull was burned on the altar and the residue eaten by the Priests except the Priests owne meat-offrings for sinne or otherwise they were not eaten but all burnt Lev. 6. 16. 22. 23. according to or upon Iehovahs Fire-offrings which the Greeke translateth upon the Burnt-offrings to the Lord see the notes on Le. 4. 35. Vers. 13. shall be the Priests the residue which is not burnt on the Altar shall be for the Priests to 〈◊〉 the males among the priests were to eat it in the
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The
his legall service or workes but by Christ. For the eating of the sin-offring figured the bearing of the sinners iniquitie Lev. 10. 17. Vers. 25. be killed that was on the north side of the altar see Lev. 1. 11. Hereby was figured that Christ ouâ— sinne-offring should bee killed by the priests in Ierusalem and mount Sion w ch was on the sides of the North Ps. 48 2. crucified on mount Calvarie which was on the North west side of Ierusalem as by the Iewes tradition the morning sacrifice was killed at the North west horne of the Altar Verse 26. offreth or expiateth-sin-by-it as the Chaldee translateth that maketh atonement by the blood thereof in Greek that offreth it The Priest did 〈◊〉 it and so bare the iniquitie of the sinner Lev. 10. 17. and in type abolished the same It was also a part of their livelyhood Ezek. 44. 28. 29. which covetoâ—s priests abused eating the sinne of Gods people and lifting up their soule unto their iniquitie Hos. 4. 8. It further figured our communion with Christ our sacrifice eating his flesh by faith Iohn 6. 56. as he hath made us an holy Priest-hood even Kings and Priests unto God his father 1 Pet. 2. 5. Rev. 1. 6. in the holy place within the courtyard of the sanctuarie not without the same Seven other things were also to bee eaten there noted on Lev. 24. 9. Vers. 27. blood thereof of the sinne-offring whether it were that which was to bee eaten or that which was to be burnt And this rite was peculiar to the sinne-offring above all the other most holy things Maimony treat of offring the sacrif ch 8. s. 1. 2. As the sinne-offring in speciall sort figured Christ who was made sinne for us 2 Cor. 5. 21. so this ordinance for all that touched the flesh of the sin-offring to bee holy the garments sprinked with the blood to be washed the vessels wherein the flesh was boyled to bee broken or scoured and rinsed taught an holy use of this mysterie of our redeÌ„ption wherof they that are made partakers ought to be washed cleansed and sanctified by the Spirit of God that we possesse our vessels in holines and honor and yeeld not our members as instruments of unrighteousnesse unto sinne any more 1 Thes. 4. 4. Rom. 6. 13. wash This washing was for casuall sprinkling as when any blood sprung out of the bason upon a garment or the like And as the Hebrew canons say Nothing was charged to be washed but the bloody place only and that which was upon an instrument apt to receive uncleannes and apt to be washed But if it were sprinkled on an instrument of wood or of metall it was not to bee washed because they are things not fit to be washed but they are onely sâ—raped If it bee sprinkled on the skin of a fi 〈…〉 it is not required to be washed because that is not a thing 〈◊〉 tâ— receive uncleannesse If on the skin of a â—east before it be flayed it is not charged to be washed if it â—ee after it is flayed then must it bee washed for though it receiveth no uncleannes now yet loe it is apt to receive uncleannes after it is dressed for use If it spring 〈…〉 of the necke upon a garment or from upon a 〈◊〉 of the altâ—â— or after that it is shed on the ground 〈◊〉 〈◊〉 gathered up and any of it put on a garment they 〈◊〉 〈…〉 ged to wash it for it is written And when there is sprinkled of the blood c. It is not meant but of blood received in a ministring vessell and fit for to spri 〈…〉 and that there be inough for that use If hee hath put the blood on the foure hornes of the altar and afterward some of the blood left in the bason bee put on a 〈◊〉 it is not required to be washed c. When 〈◊〉 the blâ—ody place they must wash it very faire 〈…〉 markâ— of the blood c. Maimony i 〈…〉 〈◊〉 sacrifice ch 8. s. 4. 10. These ordinances shadowed the conâ—agion of sin as did all the like in 〈◊〉 cases Levit. 11. 32. 33. c. and the care that we should have to clense our selves by repentance and faith 2 Cor. 7. 1. Heb. 10. 19. 22. The 〈◊〉 Hebrew Doctors had some knowledge of these mysteries for speaking of this washing of garments they give a reason because it was necessary to doe-away-uncleannesse by the waters that are on high R. Menachem on Levit. 6. These are the spirituall waters mentioned in Hebr. 10. 22. Iohn 7. 38. 39. Rev. 1. 5. and 22. 1. Zach. 13. 1. Esay 4. 4. Vers. 28. scowred as the washing was to be in the holy place or Court ver 27. so it was required that the earthen vessell should be broken in the court and the vessell of metal should be scoured and rinsed with water in the court The scowring was with hot water and the rinsing with cold With water not with wine or any mixture or other liquor Maim ibidem ch 8. s. 11. 12. Of breaking the earthen vessells see the notes on Lev. 11. 33. Ver. 29. holy of holyes Hebr. holynes of holynesses that is most holy and the Greeke addeth unto the Lord. Ver. 30. into the Tent as was the blood of the sin-offrings for the high Priest for the Church See Lev. 4. 5. 16. The signification of this law for the burning of such sacrifices and that the Priests might not cate of them was to shew the inability of that legall priesthood to reconcile men to God and that men cleaving thereto and not seeking for the better priesthood of Christ could not bee saved For such sinne-offrings as those Priests did eate so typically bearing the peoples iniquitie Lev. 10. 17. and taking it away the blood of them came not into the sanctuary before God which argued their unworthinesse But Christ with his blood shed for our sinnes entred into the holy place not that which was made with hands but into very heaven and hath obtained eternall redemption Heb. 9. 11. 12. 24. And in that the legal priests might not eate the flesh of that sinne-offring whose blood was caried into the holy place but the body was all burnt without the camp the Apostle from hence saith we have an Altar meaning Christ wherof they have no right to eate which serve the Tabernacle so excluding from Christ all that cleaved to the rudiments of Moses Which he proveth thus For the bodies of those beasts whose blood is brought into the sanctuary by the high Priest for sin wherein Christs sacrifice was most lively figured are burnt without the â—ampe so that the Priest had no meat or livelyhood thereby Wherfore Iesus also that hee might sanctifie the people with his owne blood suffred without the gate so accomplishing the type and shewing withall that such as would still serve the worldly sanctuary had no right to eate of him and live by him Let us goe forth therefore
unto him without the campe bearing his reproach c. Heb. 13. 10. 13. Teaching us hereby to have communion with Christ both by faith in applying to our selves his death and sufferings 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions going out from our earthly habitations and seeking the things that are above 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sinne Rom. 6. 6. CHAP. VII 1 The law of the Trespasse-offring 11 and of the Peace-offrings 12 Whether they were for Thanksgiving 16 or a vow or a voluntary offring 23 The Fat 26 and the blood are forbidden to be eaten 28 The Priests portion in the Peace-offrings ANd this is the law of the Trespasse-offring it is holy of holies In the place where they kill the Burnt-offring shall they kill the Trespasse offring and the blood therof shall he sprinkle upon the alâ—ar round about And he shall offer of it all the fat thereof the rump and the fat that covereth the inwards And the two kidneyes and the fat which is upon them which is upon the flankes and the caule above the liver with the kidneyes hee shall take-away it And the Priest shall burne them upon the altar for a Fire offring unto Iehovah it is a Trespasse offring Every male among the Priests shall eate thereof in the holy place shall it be eaten it is holy of holies As is the Sin offring so is the trespasse offring there is one law for them the Priest that shall make-atonement therwith his shall it be And the Priest that offreth a mans Burnt-offring the skin of the burnt-offring which he hath offred it shall be for the Priest himselfe And every Meat-offring that is baken in the oven and all that is made in the frying-pan and on the pan shall bee for the priest himselfe that offreth it And every Meat-offring mingled with oyle and dry shall be for all the sonnes of Aaron one as much as another And this is the law of the sacrifice of Peace-offrings which he shall offer unto Iehovah If he offer it for Confession then he shall offer with the sacrifice of Confession unlevened cakes mingled with oile and unlevened wafers aâ—ointed with oile and of fine flowre hastily-fryed cakes mingled with oile With the cakes levened cakes of-bread shall he offer for his oblation with the sacrifice of Confession of his Peace-offrings And he shall offer one of them out of the whole oblation for an Heave-offring unto Iehovah it shall be of the Priests even his that sprinkleth the blood of the peace-offrings And the flesh of the lacrifice of Confession of his Peace-offrings shall bee eaten in the day of the offring of it he shall not leave of it untill the morning And if the sacrifice of his oblation bee a vow or a voluntary offring it shall be eaten in the day that hee offreth his sacrifice and on the morrow the remainder also of it shall bee eaten But the remainder of the flesh of the sacrifice in the third day shall be burnt with fire And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all in the third day it shall not be favourably-accepted hee that offreth it it shall not bee imputed unto him it shall bee a polluted-thing and the soule that eateth of it shal beare his iniquity And the flesh that toucheth any uncleane-thing shall not bee eaten it shall bee burnt with fire and the flesh every one that is cleane shall eate the flesh But the soule that eateth the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah and hath his uncleannes upon him even that soule shall be cut-off from his peoples And the soule that shall touch any uncleane thing the uncleannesse of man or an unclean beast or any abomination that is uncleane and eate of the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah even that soule shall be cut off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying yee shall not eate any fat of oxe or of sheepâ— or of goat And the fat of a carkasse and the fat of that which-is-torne-in-peeces shall be used for any worke but eating yee shall eat of it For whosoever eateth the fat of the beast of which he offreth a Fire offring unto Iehovah even the soule that eateth it shall be cut off from his peoples And ye shall not eat any blood in any of your dwellings of fowle or of beast Any soule that eateth any blood even that soule shal bee cut-off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying He that offreth the sacrifice of his Peace-offrings unto Iehovah shall bring his oblatioÌ„ unto Iehovah of the sacrifice of his peace-offrings His hands shall bring Iehovahs Fire offrings the fat with the breast it shall he bring the breast to wave it for a Wave-offring before Iehovah And the priest shal burne the fat upon the altar and the breast shall bee Aarons and his sonnes And the right shoulder shall ye give for a Heave-offring unto the priest of the sacrifices of your Peace-offrings He of the sonnes of Aaron that offreth the blood of the peace-offrings and the fat his shall the right shoulder bee for a portion For the wave breast and the hâ—ave shoulder have I taken of the sonnes of Israel from off the sacrifices of their Peace-offrings and have given them unto Aaron the Priest and unto his sonnes by a stature for ever from among the sons of Israel This is the anointing of Aaron and the anointing of his sonnes out-of Iehovahs fire offrings in the day when hee presented them to minister-in-the-priests-office unto Iehovah Which Iehovah commanded to give unto them in the day that hee anointed them from among the sonnes of Israel by a statute for ever throughout their generations This is the law of the Burnt-offring of the Meat-offring and of the Sin offring and of the Trespasse offring and of the fillings of the hand and of the sacrifice of Peace-offrings Which Iehovah commanded Moses in Mount Sinai in the day that he commanded the sonnes of Israel to offer their oblations unto Iehovah in the wildernesse of Sinai Annotations TRespass-offring Hebrew Asham that is trespass or guiltinesse in Greeke the Ram for trespasse This is an explanation of things commanded in Lev. 5. holy Hebrew holines of holinesses that is a most holy thing so in vers 6. Ver. 2. the place the Northside of the altar Lev. 1. 11. figuring the place where Christ our sinne and Trespass-offering should be killed for us as is noted on Lev. 6. 25. he sprinkle meaning the Priest as hee sprinkled the blood of the Burnt-offrings and of the Peace-offrings See the notes on Lev. 1. 5. and 3. 2. 8. V. 3. the
it was called the Nazirites ramme Numbers 6. 13. 14. 15. c. These three sorts were killed their blood sprinkled they flayed their fat and inwards taken out Afterwards the flesh was cut-up the breast and right shoulder separated and the inwards with the breast and shoulder were put in the hands of the owners of the sacrifices and the Priest put his hand under the owners hand and waved all before the Lord. See further touching this in the annot on Lev. 3. 5. unlevened see the notes on Le. 2. 4. hastily fryed see Lev. 6. 21 Vers. 13. With the cakes namely with the unlevened cakes aforesaid he shall also bring levened cakes So the Greek translateth with the unlevened breads levened cakes of bread The Hebrew 〈◊〉 that is bread is sometime used for many loaves or cakes as in Levit. 23. 17. wave-bread two meaning two wave cakes or loaves So in this place for the bread brought with the sacrifice of Confession was thus prepared Hee tooke 20. teâ—ths or pottles of fine flowre and made of them tenne pottles levened and ten unlevened The tenne that were levened he made of them ten cakes And the ten that were unlevened he made of them 30. cakes equally ten cakes of every sort to â—eet tenne cakes baken in the oven and ten cakes wafers and ten cakes hastily-fried These 30. cakes were made with the quantity of halfe a log of oile a fourth pâ—rt thereof for the cakes hastily â—ryed an eight part for the baken cakes and an eight part for the wafers c. And the Priest tooke one of all foure cakes one of every sort Maim treat of offring the sacrifices c. 9. s. 17. c. Leaven figuring corruption of nature and actions 1 Cor. 5. 8. is usually forbidden in all sacrifices here with the sacrifice of Confession or Thankes God accepteth of it either to teach us due preparation of our prayers and thankes unto him for levening sometime is used in the good part denoting the secret working of things in time Matt. 13. 33. or to teach us to temper our ioyes with sorrow and affliction in this life as the Prophets heart was levened Ps. 73. 21. or to signifie that hee would graciously accept of our thanks service though mixed with our infirmities which of his mercie in Christ he forgiveth unto us 1. Ioh. 1. 8. 9. 10. Vers. 14. one of them to weet one of the cakes aforementioned of each sort one as is above noted The Hebrew is one of it to weet of the bread that is the cakes spoken of in verse 13. the whole oblation or all the oblation the Greek translateth it all his gifts The Priest had but one cake of every sort the rest were eaten by the owners so in the sacrifice the priest had the brest and shoulder the other flesh was eaten by the owners Yea notwithstanding that Law in Leviticus 6. 23. if the owner of the sacrifice of confession were a priest yet the residue of the bread was eaten by the owners as the sacrifice of another Israelite for the bread that commeth with the sacrifice of Confession or with the Nazirites ramme is not called a Meat-offring Maimony treat of offring the sacrifices c. 9. s. 11. 12. 14. an Heave-offring so called because it was heaved or lifted up the Chaldee and Greeke expoundeth it a separation or separated thing Ver. 15. eaten in the day the eating of the Peace-offrings was a religious feast wherin they rejoyced before the Lord and gave him thanks Deut. 12. 6. 7. The eating of it the same day it was offred taught them to hasten and not to delay to keep Gods Commandements and with speed whiles it is called to day to bee made partakers of Christ by eating his flesh in faith and to bee thankfull unto God for his grace Psalme 119. 60. Psalme 95. 7. 8. Hebrewes 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of eating the flesh so was the time for eating the bread as Sol. Iarchi here observeth V. 16. a vow or a voluntary-offring which he bringeth not for Confession for deliverance as before is noted on verse 12. then hee is not bound to bring bread with them and they may bee eaten two dayes saith Solomon Iarchi The difference betweene these two is declared in the Hebrew canons thus He that sayth Loe upon me be a Burnt-offring or 〈◊〉 upon me bee a Meat-offring or loe the price of this beast bee upon mee for a Burnt-offring or a Peace-offring this is a Vow But he that saith Loe this beast or the price of this beast be a burnt-offring 〈◊〉 Peace-offring or this tenth-dâ—ale of flowre be a Meâ—â—offring loe this is a Voluntary-offring What difference is there betweene vowes and voluntary-offrings Hee that voweth if hee have separated his offring 〈◊〉 〈◊〉 〈◊〉 lâ—st or stolne he is bound for the worth of it aft 〈…〉 d till he offer one like that which hee hath vowed Bâ—â— he that voluntarily promiseth if the thing dye 〈◊〉 〈◊〉 stâ—â—ne he is not bound to bring another for it He that sayeth the price of this oxe bee upon me a Burnt-offring or the price of this house be upon me an oblation if the â—xe dye or the house fall he is bound to pay c. Sin-offrings and Trespass-offrings they are not brought but for sin they come not by Vow or by voluntary-offring He that sayeth Loe upon me be a Sinne-offring c. or loe this be a Sin or Trespasse-offring he sayeth nothing If he be indebted to bring a Sin or trespass-offring and say Lo this be for my sin or for my trespass-offring or this money bee for my sin or trespasse-offring his words must be performed He that voweth or voluntarily-promiseth is not bound till his mouth and his heart accord As hee that intends to say upon me be a Burnt-offring and saith a Peace-offring he sayeth nothing If he intend to vow a burnt-offring and sayeth generally an offring his words must stand for the burnt-offring is an offring and so in all like cases In vowes and voluntaries it is not necessary that a man pronounce ought with his lips but if he have fully determined in his heart though hee hath uttered nothing with his lips he is indebted Maim in treat of offring the sacrif c. 14. s. 1. 5. c. V. 17. in the third day shall be burnt as being unlawfull to be eaten see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sacrifice was but the second day in the third none might ever be eaten Which ordinance was given partly that the holy flesh might be eaten whiles it was pure and sweet for by the third day it might easily in those hot Countries putrifie partly to teach men diligence to apply make use to themselves of the signes of grace in due time as before is noted But chiefly it seemeth to foreshadow the time of Christ who rising from death
the third day abolished all legall offrings see the annotations on Genesis 22. 4. And the Scripture useth to day and to morrow for a short time set and limited as Behold I cast out Devils and doe câ—res to day and to morrow and the third day I shall be perfected Luke 13. 32. Ver. 18. eaten at all Hebrew eating be eaten The rules for this are thus explained The Peace-offrings 〈…〉 the day that they are killed and all that night and all the next day untill sunne-setting Leviticus 7. 16. 17. 18. so they are eaten two dayes and one night whether it be the portion of the Priests or the portion of the â—wners The same law is for the first-borne and for the 〈◊〉 for they are leight holy things like the Peace-offrings But the sacrifice of Confession though it be of the â—â—â—ght holy thinges is not eaten save in the day that it is killed with the night Leviticus 7. 15. 〈◊〉 the Nazirites ramme and the bread that 〈◊〉 it are like unto them whether the portion of the 〈◊〉 or the portion of the owners And the same l 〈…〉 〈◊〉 〈◊〉 Sin-offring and for the Trespass-offring 〈◊〉 〈◊〉 Peace-offrings of the congregation and the resi 〈…〉 of the Meat-offrings for all are eaten that day and that might Levit. 7. 15. All the offrings are thus to 〈…〉 〈◊〉 the Peace-offrings which the scripture expresseth and the first-borne and tithe which are like unto them All these which are to be eaten that day that night they may bee eaten by the Law untill the breake of the day but for to keepe men far from transgression our wise men have said they are not to be eaten but untill midnight Maim treat of offring the sacrif chap. 10. sect 6. 7. 8. By this we may see the reason why the Paschall Lambe being eaten the night before the Iewes on the morrow would not goe into the judgement Hall lâ—st they should bee defiled but thâ—â— they might eate the Passeover Mark 14. 12. Ioh. 13. and 18. 28. For the Paschall Lambe was eaten the night before and nothing of it might be eaten on the morrow Exodus 12. 10. but the voluntary Peace-offrings sacrificed therewith which are also called the Passeover in Deuteronomy 16. 2. might be eaten also the day following but not on the third day as this Law sheweth not be imputed or not reckoned counted or thought to weet by the Lord as a pleasing service or acceptable sacrifice So this phrase is used in Numbers 18. 27. 30. But the Hebrew Doctors gather from hence another thing somewhat strangely they say There are three thoughts purposes or intendments that make the offrings unallowable which are the thought or purpose of changing the name and the purpose of the place and the purpose of the time Of changing the name as he that killeth the sacrifice not by the name thereof but reputeth the burnt-offring that it is a Peace-offring or the peace-offring a burnt-offring and the like The purpose of the place as he that killeth a sacrifice by the right name upon condition to sprinkle the blood thereof or burne that which is to be burnt without the court or to eate that which is to be eaten out of the place where it ought to be eaten c. The purpose of the time as â—ee that killeth a sacrifice by the right name upon condition to sprinkle the blood thereof after the Sun setting which is not the time for sprinkling of it or to burne that which is to bee burned thereof on the morrow after day light which is not the time for burning of it or to eat that which is to be eaten thereof after the time appointed for the eating of it c. These are called sacrifices killed out of their due time they are called Pigul that is polluted in every place and this is the polluted thing spoken of in the law By word of mouth we have been taught that that which is said in the law Lev. 7. 18. If any of the flesh of the sacrifice of his Peace-offrings beâ— eaten c. is spoken but of him that purposeth in the houre of offring it that he will eat therof in the third day And the same law is for every offring concerning which he purposeth in the houre of offring it to eat thereof after the due time And so if 〈◊〉 purpose to burne thereof on the altar the thing which is fit to be burned whether it bee that which is eaten by man or eaten that is consumed by the Altar if the purpose concerning it for after the time the oblation is polluted But the offring which is not corrupted with his purpose but the blood therof is sprinkled on the altar iâ—s due manner and there remaineth thereof till after the time that it should be eaten that which remaineth is called Nothar the Remainder Lev. 7. 17. and it is unlawfull to eate it But the oblation now is favourably accepted and hath made atonement Behold he saith of the blood I have given it to you upon the altar to make 〈◊〉 atonement Lev. 17. 11. when the blood is applied to the altar in due manner the owners of the sacrifice have atonement made for them and the offring is accepted c. In foure services the sacrifice is polluted by the purpose in the killing and in the receiving of the blood and in the carying of it to the altar and in the sprinkling of it upon the altar And the sacrifice of fowles in two things in the cutting of the necke with the naile and in the wringing-out of the blood And the Meat-offrings out of which the handfull is taken in foure in the taking of the handfull in the putting of the handfull into a ministring vessell and in the carying of it to the altar and in the sprinkling of it upon the fire But if he purpose in other things except these as in the houre of flaying or of cutting in peeces or in the houre when the fat is caried to the altar or when the meat-offring is mingled and the like those purposes effect not any thing at all whether it be the purpose of changing the name or the place or the time And so hee that purposeth in any of these foure services or in them all any other purpose or thought then these three that purpose causeth no corruption at all as if he purpose in the time of killing carying the blood or sprinkling to leave of the blood of the sacrifice or of the fat till the morrow or to cary them out of the court c. or to put the blood on the golden altar which should bee put on the brazen altar or purposeth that they which are uncleane shall eat the sacrifice or to mixe the blood of the sacrifice with the blood of unallowable things or to breake the bones of the Pascalâ—lambe or to eate of it raw or any the like in all such thoughts or purposes the sacrifice continueth good
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â—7 28. â—9 Vers. 23. fâ—â— of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To â—ate the flesh of carkasses or of things that were 〈◊〉 was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that 〈◊〉 the fat of a dead or torn â—east is guilty both for 〈◊〉 the fat for eating the dead or torn beast c. 〈◊〉 〈◊〉 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that 〈◊〉 so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to 〈◊〉 the Sinne-offring appointed Maim treat of For 〈…〉 meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châ—ist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ— after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. 〈◊〉 â—ll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
figured incorruption and immortalitie and the Cedar is used to signifie Christ him-selfe in Ezek. 17. 22. 23. The hysope of sweet savour was used to sprinkle with and cleanse from sin see Psal. 51. 9. And the Cedar wood or the hysope that had the barke pilled off was unlawfull faith Maimony treat of Lepr chap. 11. sect 1. Verse 5. and he shall kill in Greeke and they shall kill meaning some man Chazkuni saith The commandement was by the Priest and the killing by any man earthen vessell the Hebrew doctors say by tradition it was to be a new earthen cup. It figured the basenesse and infirmitie of the Ministers of the Gospell 2 Cor. 4. 7. See further in Num. 5. 17. living water that is spring water as the Chaldee translateth it called living because of the continuall motion See the notes on Gen. 26. 19. And thus Christ expoundeth living water to bee a well of water springing up unto eternall life Ioh. 4. 10. 14. The Rabbines here say it might not bee water that had beene used about any businesse nor salt water nor water that had beene melted or warmed nor of waters that lie or faile as in Ieremie 15. 18. that is whose course or spring doth cease at any time nor raine water but living water which alwaies springeth and ceaseth not R. Sampson comment in Thalmud in Negagnim c. 14. And that of this water there was a quarter of a Log put into a new earthen vessell That quarter was as much as an egge and a halfe see the notes on Exod. 30. 24. They killed the fairest of the two birds though they were as much as might be of equall bignesse and price over the water in the earthen vessell and wrung it so that the blood might be discerned in the water and then they digged and buried the bird there before theâ— Maimony treat of Lepr chap. 11. sect 1. And Chazkuni noteth that the living water was mixed with the blood because the blood of it selfe was un inough to dip the cedar scarlet and hysope in Vers. 6. dip them and the living bird He bound together the hysope and the cedar with the scarlet wooll wound up lengthwise and about them he put the tops of the wings and tip of the taile of the living bird and dipped them foure in the water and blood that was in the vessell and sprinkled seven times upon the hand of the Leper and some say on his forehead and so let the bâ—â— loose Maimony ibidem This manner of cleansing the leper figured the cleansing of us sinners by Christ who as the killed bird was put to death in the flesh but as the living bird quickned by the spirit 1 Pet. 3. 18. For though he was crucified through weakenesse yet he liveth by the power of God 2 Cor. 13. 4. who came not by water onely but by water and blood 1 Ioh. 5. 6. whose blood sprinkled purgeth our conscience from dead workes to serve the living God Heb. 9. 14. and 12. 24. But we have this treasure 〈◊〉 earthen vessels that the excellencie of the power may be of God and not of us 2 Cor. 4. 7. By the Hebrew doctors opinion the mixing of the blood of the bird and of living water signified judgment and meâ—y joyned together R. Menachem on Levit. 14. Vers. 7. seven times signifying hereby a f 〈…〉 cleansing for seven is a perfect number see the notes on Lev. 4. 6. So Naaman the Leper washed himselfe seven times in Iordan 2 King 5. 10. 14. And David praying to be cleansed of his spirituall leprosie saith wash me throughly from mine iniquitie Psal. 51. make him cleane that is pronounce him cleane or by these rites cleanse him the Greeke translateth and he shall be cleane let goe or 〈…〉 se and send away The like was done with the two goats on atonement day the one was killed the other let goe into the wildernesse Levit. 16. 7. 10. These figured the deliverance of Christ from death and of all such as are cleansed from their sinnes by his blood for he bare our griefes and cariâ—d our sorrowes or sicknesses Esa. 53. 4. Matth. 8. 17. And Solomon likeneth the escaping of the curse to the flying away of a bird Prov. 26. 2. Chazkuni maketh this comparison that the Leper had sitten as a bird solitarie on the house top and was 〈◊〉 and restrained from conversing with other men but now was permitted to come among his fellowes even as the bird had been bound in the hands of men but now was let goe and set free to goe among her fellowes the face of the field that is the open field like that phrase in Genes 1. 20. on the face of the firmanent The Greeke translateth it into the field Hence the Hebrew doctors say hee that letteth the bird loose may not turne his face towards the sea nor to the citie nor to the wildernesse for it is said in Levit. 1453. out of the citie into the face of the field If when be lets it goe it comes againe he shall let it goe againe though it be an hundred times Moreover they say the Cedar wood and hysope and scarlet with which one lepâ—r was cleansed he may with them cleanse other lepers and so the bird that is let goe he may cleanse other lepers with it after it hath beene sent away and it is lawfull to be eaten But the bird that was killed is unlawfull to be used for any thing and who so eateth ought thereof transgresseth Maimony treat of Lepr chap. 11. sect 1. 7. These legall ordinances led the people unto Christ for if the blood of birds and water with cedar hysope and scarlet sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offred himselfe without spot unto God purge the conscience from dead workes to serve the living God Heb. 9. 13. 14. Vers. 8. all his haire on every part of his bodie so the Hebrewes say he must cause the rasour to passe ever all his flesh that is seene even his secret parts and the haire all over his body Maimony ibidem The haire naturally springeth of hot grosse matter or fume and argueth strength of nature so in the Leprous and uncleane the haire signified the strength of uncleannesse which was to be cut off for it is needfull to beat downe the power of uncleannesse which aboundeth in him saith R. Menachem on Levit. 14. So at the consecration of the Levites they were to cause a rasour to passe over all their flesh Numb 8. 7. and Sampson when hee lost his haire lost his strength Iudg. 16. 17. And God threatning to weaken the state of his people useth this similitude of shaving them with a rasour Esa. 7. 20. Contrariwise the Nazirite whiles hee was to be holy unto the Lord by his vow no rasour might come upon his head Num. 6. 5. that he may be cleane or and
he had offred for himselfe so he might doe for the ignorances of the people as the Apostle saith Heb. 9. 7. within the veile into the most holy place a figure of heaven whither Christ the fore-runner entred for us and whither also our hope the sure Anker of our soules entreth by him Heb. 6. 19. 20. and 10. 19. 23. Vers. 16. because of or from the uncleannesses that is purging it from them Hereby appeareth the horrour of sinne for though the people never went into the Holy place much lesse into the Most holy yet such was the power of their iniquities that the holy Altar Arke and Sanctuarie it selfe was defiled in the sight of God and could not bee cleansed without blood so our sinnes doe defile Gods Church and his most holy ordinances therein and doe come up into heaven it selfe wherein to we can have no entrance but by the blood of Christ cleansing us and our way and purging our consciences from dead workes to serve the living God Heb. 9. 7. 11. 14. c. and all or in all their sinnes see after on verse 21. that dwelleth that is is placed and remaineth the Greeke translateth builded unto which phrase Paul hath reference speaking of Christs greater and more perfect tabernacle not made with hands that is not of this building Hebr. 9. 11. The Temple of his bodie Ioh. 2. 21. and veile of his flesh Hebr. 10. 20. were by imputation of our sinnes made as unclean and sprinkled with his owne precious blood that he might reconcile us unto God Esa. 53. 2 Cor. 5. 19. 21. It was necessary that Moses Tabernacle and Solomons Temple the patternes of things in the heavens should be purified with these sacrifices forementioned but the heavenly things themselves with better sacrifices then these Heb. 9. 23. Vers. 17. not be any man neither of the people nor of the Priests onely the high Priest himselfe performed this service in the fight of God Figuring herein our high Priest Christ Iesus on whom God laid the inquitie of us all Esa. 53. 6. who his 〈◊〉 selfe bare our sinnes in his owne body on the tree 1 Per. 2. 24. who hath by himselfe purged our sinnes Hebr. 1. 3. and God by him hath reconciled all things 〈◊〉 himselfe even by him whether they be things in earth or things in heaven Colos. 1. 20. no creature helping no nor comprehending the riches of his grace wherein he hath abounded towards us in 〈◊〉 wisedome and prudence and hath gathered together in one all things in Christ both which are in the heavens and which are on earth even in him Eph. 1. 8. â—0 These things the Angels desire to looke into 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places is made knowne by the Church the manifold wisedome of God Eph. 3. 10. V. 18. shall goe out from the most holy place to the Altar of incense which stood in the holyplace and of the blood of the goat both bloods mixed together in a basin as before is noted and put Hebr. and give so this was a striking of his finger with the blood upon the hornes And hee begâ—â— they say at the Northeast horne so to the Northwest then to the Southwest and so to the Southeast Maimony in Iom hakipp. chap. 4. sect 2. And of this when God first appointed the Altar to be made he said Aar on shall make atonement upon the hornes of it 〈◊〉 in the yeere with the blood of the Sin-offring of at 〈…〉 ments Exod. 30. 10. This Altar being for incense which figured praiers Psal. 141. 2. and the horses signifying the power of Christs mediation as from which voices or answers to the praiers of the saints were heard Revel 9. 13. the cleansing of them by the blood of the Sin-offring shewed how the infirmities in the faith praiers of the Saints are to bee holpen and purified by the death and blood of Christ. Vers. 19. blood upon it After the Priest had put blood upon the foure hornes he removed the coles and ashes which were on the golden altar so that the gold appeared then he sprinkled of the mixed blood on the cleane place of the altar seven times by the south side by the place where he had finished the putting therof upon the hornes And he went out and poured the residue of the blood at the westerne bottome of the brazen altar that was without Maim in Iom hakipp. chap. 4. sect 2. seven times for a full and perfect purification as in verse 14. from the uncleannesses the imperfections and sinnes which the people fell into in their most holy service and prayers Vers. 21. shall impose or shall lay both his hands which he now did in the name of the people by this signe discharging them and laying the burden of all their sinnes upon the beast a figure of Christ. See the notes on Levit. 1. 4. and all their sinnes or in or with all their sinnes But the Greeke translateth it and and so the Hebrew often signifieth as is noted on Gen. 2. 3. and on Exod. 17. 10. These three comprehend sinne of all sorts which the Priest confessed in generall with the three names here used as in the ages following is recorded and asked mercy also for them all saying Oh Lord thy people the house of Israel have sinned and done iniquitie and trespassed before thee Oh Lord make-atonement now for the sinnes and for the iniquities and for the trespasses that thy people the house of Israel have sinned and unrighteously done and trespassed before thee as it is written in the law of Moses thy servant that in this day he shall make-atonement for you c. Maimony in Iom hakipp. chap. 4. sect 2. shall put Hebr. shall give that is affixe or fasten them upon the head of the goat which being also figure of Christ shewed how our sinnes should be imputed unto him and God would lay upon him the iniquitie of us all that hee which knew no sinne should be made sinne for us Esa. 53. 6. 2 Cor. 5. 21. a fit man or a man appointed and prepared Hebr. an opportune a timely man which the Greeke translateth aready man the Chaldee a man that is prepared or appointed to goe and Sol. Iarchi expoundeth it appointed for it from the day before Of this the Hebrewes write that in the ages after the live goat was led away by one of the Priests thereto appointed unto a rocke in the wildernesse twelve miles that is ninetie furlongs distant from Ierusalem Every mile they say was seven furlongs and an halfe They made ten boothes betweene Ierusalem and that rocke in the wildernes betweene every boothe there was a miles space and in every boothe one man or more that some might accompany him that led the goat from one boothe to the next So there being a mile that is two thousand cubits betweene boothe and boothe that was a Sabbaths dayes journey and so farre they might
accompany him And there remained betweene the last boothe and the rocke in the wildernesse two miles At every boothe they said unto the man loe here is meat and here is water if his strength failed him and hee had need to eat hee might eat but there never was man they say that needed so to doe And without necessitie no man might eat for it was their most solemne Fast. From the last boothe they went not with him to the Rocke but halfe way one mile their sabbath daies journey and stood a farre off to see what he did with the goat When he had put the goat downe the Rocke they at the boothes aforesaid waved with linnen clothes or white flagges to the end that they in Ierusalem might know that the goat was come to the wildernesse Talmud in Ioma chap. 6. and Maimony in his Comment thereon and in his Misneh in Iom hakippurim chap. 3. sect 7. c. Of their sabbath dayes journey see the notes on Exodus 16. 29. Vers. 22. all their iniquities by this it appeareth that as the killed goat figured Christ killed for the sinnes of his people so this living goat figured him also who bare our griefes and caried our sorrowes and on whom God laid the iniquity of us all Esa. 53. 4. 6. And because Christ was not onely to dye for our offences but also to rise againe for our justification Rom. 4. 25. to be crucified through weakenesse yet to live by the power of God 2 Cor. 13 4. to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed could not make alive againe therefore God appointed two that in the slame beast Christs death in the live beast his life and victory might be fore shadowed Heb. 9. 23. 24. 28. See the like mysterie in the two birds for the cleansing of the Leper Levit. 14. 6. 7. Or the sending of this goat into the wildernesse as the former was sacrificed in the Sanctuarie might figure out the salvation of Christ communicated with the gentiles and peoples of the world as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples Ezek. 20. 35. The Hebrewes say The scape goat made-atonement for all the transgressions of the Law both the lighter and the more heavy transgressions whether done presumptuously or ignorantly whether they were knowne unto a man or unknowne all are expiated by the Scape-goat if so be the partie doe repent Maimony in treat of Repentance chap. 1. sect 2. This goat was but a shadow of Christ and unto repentance must be added faith sor God hath set him forth to bee a propitiation through faith in his blood Rom. 3. 25. land of separation or a land cut-off a land separated to weet from other lands or from all people that is as the Chaldee translateth it a land that is not inhabited which the Greeke calleth Abaton waylesse or inaccessibles where no man goeth afterward Moses calleth it a wildernesse Or it may meane a place decreed of and determined whither to send him for the Hebrew word sometime signifieth a decree Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ both from the face of God that they should not appeare against us before him to be imputed unto us and also from us that sinne should have no more dominion over us nor we serve it any longer but having our consciences purged from dead workes should serve the living God 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace saith unto God Thou wilt cast all their sinnes into the depths of the sea Mich. 7. 19. And this word which Moses here useth is not elsewhere used in like sort for a land but for cutting off of other things and in particular is applied to Christ working our redemption that hee was cut-off out of the land of the living Esa. 53. 8. which the holy Ghost expoundeth thus his life was taken from the earth Act. 8. 33. and whereof himselfe speaking said whither I goe ye cannot come Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God Heb. 9. 14. and by which he was made-alive after death 1 Pet. 3. 18. inabled his flesh or manhood to suffer such things as no other creature could come neere unto and thereby Sin is put-away and the body of sinne abolished Heb. 9. 26. Rom. 6. 6. The Hebrewes say of this goat sent away that the man which caried it threw it downe the rocke and so it dyed Thalmud in Ioma chap. 6. Vers. 23. Aaron shall come whiles the goat afore-said was going to the wildernesse these services following began and other after them in this order as the Hebrewes have recorded After he hath sent away the goat by the hand of him that led him hee returneth to the bullocke and goat wholse blood hee had sprinkled within the Sanctuarie and openeth them and taketh out their fat which he putteth in a vessell to burne them upon the Altar And he cutteth the rest of their flesh into great pieces but one cleaving to another and not parted asunder and them he sondeth by the hand of others to be caried out to the place of burning without the campe Levit. 16. 27. When the Scape goat is come to the wildernesse the high Priest goeth out into the womens court to read the Law And whiles hee is reading they burne the bullocke and the goat in the place of the ashes without the citie therefore hee that seeth the high Priest when he readeth seeth not the bullocke and the goat burnt When he readeth all the people stand before him and the minister of the Congregation taketh up the booke of the Law and giveth it to the Chief of the congregation and he to the Sagan or second chiefe Priest and the Sagan giveth it to the high Priest who standeth up when he receiveth it and standeth and readeth the 16. of Leviticus and Levit. 23. 27. 32. c. And when he readeth he blesseth God before and after c. After this hee putteth off his white garments and washeth himselfe and putteth on his golden garments and sanctifieth his hands and his feet and offreth the goat which is for the generall addition to this daies service Numb 29. 11. and offreth his owne ram and the peoples ram as it is said AND HE SHAL COME FORTH AND SHALL MAKE HIS BVRNT-OFFRING AND THE BVRNT-OFFRING OF THE PEOPLE Lev. 16. 24. And he burneth on the altar the fat of the bullocke and of the goat that were burnt without the campe And he offreth the daily evening sacrifice the Lambe Numb 28. 3. and trimmeth the Lempes as on other dayes Exod. 27. 21. After this he sanctifieth his hands and his feet and putteth off the golden
my fellowes are against me 〈◊〉 what can I do seeing they are moe then I. And if he 〈◊〉 speake he is in the compasse of this HE THAT WAâ—â—ETH as A TALEBEARER REVEALETH SECRETS Prov. 11. 13. Maim in Sanhedrin ch 22. s. 7. Whereto the Greeke version of that place agreeth A double-tongued man revealeth counsels or secrets 〈◊〉 the Synedrion or Council And so in Proverbs 20. 19. The Ierasalemy Thargum followeth the formet exposition but with another phrase expounding this Law thus My people the house 〈…〉 rael yee shall not follow the third or the threefâ—â— tongue against your neighbours meaning hereby the slaunderous or calumniating tongue So 〈…〉 Psalme 101. 5. He that slandereth or hurteth with the tougue is translated there by the Chaldee He that speaketh with a third tongue and in Psal. 140. 12. A man of tongue that is an evill tongued or evill speaker the Chaldee expounds it A man which speaketh with a third tongue And hence is that phrase of Iesus ben Syrach in Ecclus. 28. 14. A third tongue hath disquieted many and in v. 15. A third tongue hath cast out vertuous women meaning calumniators backbiters These are called of the Hebrews treble tongued for the much hurt which they doe to their neighbours whom they calumniate and to whom they tell it and to themselves Our wise men have said the evill tongue ki 〈…〉 three the speaker and the receiver and him that is spoken against but the receiver more then the speaker Maimony in Degneth chap. 7. sect 3. 〈◊〉 against the blood that is not stand and see thy neighbors blood spilt thou withdraw thy helpe from him either by word or deed So the Hebrewes explaine this Law saying Hee that pursueth his neighbors to kill him all Israel are commanded to deliver the pursued from the hand of the pursuer yea though it be by the life of the pursuer As if he hath been neighbors to leave off and yet hee pursueth him c. hee may be killed And if they can deliver him with the lesse of some of the pursuers limmes as by striking off his hand or breaking his leg or striking out his eye let them doe it Who so can deliver him by bereaving the pursuer of a limme and doth not but killeth the pursuer that man sheddeth blood and is guiltie of death how be it the Magistrates may not put him to death Whose can deliver and doth not transgresseth this law Thou shalt not stand against thy neighbours blood And so bee that seeth his neighbour sinking in the sea or theeves or some wilde beasts comming upon him and can deliver him either by himselfe or by hiring of others to deliver him and doth not or that hath heard that infidells or other wicked have purposed his evill or bid asnare for his neighbour and he discloseth it not unto him and the like he that thus doth breaketh this Law Thou shalt not staÌ„d against the blood of thy neighbour Mamony tom 4. tret of Murder ch 1. sect 6. 7. 13. 14. It implieth also all other wayes whereby a man may keepe himselfe or others from spilling innocent blood as in case of judgement or the like So Thargum Ierusalemy expoundeth it Thou shalt not keepe-silent the blood of thy neighbour in the time that thou knowest the truth in judgement And this Law is joyned with the former of tale-bearing as that which often causeth blood-shed and the Prophet complaineth In thee are men that cary tales to shed blood Ezek. 22. 9. Vers. 17. not hate thy brother by brother is meant here any other-man therefore Christ blamed the Pharises glosse Thou shalt love thy neighbour and hate thine enemie and hath said unto us Love your enemies Mat. 5. 43. 44. And this Law followeth the former about blood because Whosoever hateth his brother is a murtherer 1 Ioh. 3. 15. And because hatred often riseth of offences he commandeth to rebuke and not to hate for such things which the Hebrewes explaine thus When one man sinneth against another he must not inwardly hate him and keepe silence as it is said of the wicked And Absalom spake 〈◊〉 his brother Amnon neither good nor bad for Abs 〈…〉 hated Amnon 2 Sam. 1 3. 22. but he is commanded to make it knowne unto him and to say why hast 〈◊〉 done thus unto me Maimony in Degnoth ch 6. sect 6. in thy heart the Greek translateth in thy mind or thought which is an effect of the heart as in luke 1. 51. there is mentioned the thought or imagination of their heart So in Coloss. 1. 21. the Apostle speaketh of enemies in their minde and I will write my Law in their heart ler. 31. 33 is expounded in their minds Heb. 10. 16. rebuking thou shalt rebuke that is thou shalt in any wise rebuke 〈◊〉 plainly soundly reprove The originall signifieth to rebuke with conviction or argument by words to shew what is right and to refell the contrary as to reason Iob 13. 3. Esay 1. 18. to convince Iob 32. 12. to reprove Esay 11. 4. And it is opposed both unto hatred nourished in silence as here and in 2 Samuel 13. 22. and unto flattery Prov. 28. 23. The same Law is given by Christ in Luk. 17. 3. If thy brother sinne against thee rebuke him and if he repent forgive him This duty David desired saying Let the just smite me c. and let him rebuke me Psalme 141. 5. and it is the meanes both to nourish love among the wise Prov. 9. 8. and to encrease knowledge among the prudent Prov. 19. 25. and to procure a goodblessing Prov. 24. 25. The Hebr. doctors say He that seeth his neighbour sin or walk in a way not good is commanded to admonish him to doe better and to certifie him that he sinneth against himselfe by his evill deeds as it is written Rebuking thou shalt rebuke thy neighbour He that rebuketh his neighbour whether it be for things betweene him and him or betweene him and God he must rebuke him betweene him and himselfe alone and speake unto him gently and with a soft tongue and let him know that he speaketh not unto him but for his good to bring him to the life of the world to come If he receive it of him it is well if not let him rebuke him the second and third time and so continually a man is bound to rebuke him untill the sinner resist him and say I will not heare thee Maimony in Degnoth ch 6. sect 7. not beare sinne for him This is the usuall and proper meaning of the Hebrew words as after in Leviticus 22. 9. Numbers 18. 32. and the Greeke and Chaldee versions so explaine it and Chazkuni confirmeth it by the like Gnalaiu saith hee for his sake sake as in Psal. 44. for for thy sake are wee killed all the day c. It teacheth that he who rebuketh not his brother for sinne shall beare sinne that is punishment for his sake because
himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may coâ—e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto
the flesh of the Peace-offerings was eaten by him that brought the sacrifice when the Lord and his Priest had their portions Levit. 7. 14 15. Verse 18. the Nazirite in Greeke he that vewed in Hebrew Nazir shave this the Hebrewes call the shaving of puritie or for cleannesse and it differeth from the former shaving in verse 9. w ch was for uncleannesse and figured the purging of his uncleannesse but this shaving was in thankfulnesse to signifie that he had the perfection of his Naziriteship from God and therefore burned his haire under his sacrifice This shaving was to bee of all his haire the Hebrewes say if hee left but two haeres he had done nothing neither had he kept the commandement of shaving whether he were a cleane Nazirite or an uncleane If he had left two haires he was to let all his haire grow and shave it all againe with those two haires after thirtie dayes Maim in Nâ—z chap. 8. sect 67. at the doore of the Tent afterward when the Temple was built they say it was in the womens Court in the Nazirites chamber which was there 〈◊〉 the South-East corner and there they boyled their peace-offerings and cast their hayre into the fire And if he shaved in the Citie it would serve but whether it were in the Citie or Sanctuary under the cauldron hee was to cast his haire and he might not shave till the doorâ— of the court were opened as it is said at THED 〈…〉 RE OF THE TENT not that 〈◊〉 shaved before the doore for that were a contempt of the Sanctuary Maim in Nezir ch 8. sect 3. Compare here with that in Act. 18. 18. where it is said having shaved his head in Cenchrea for he had a vow by which it seemeth the shaving was not of necessitie to be in the Sanctuarie or in the Citie of Ierusalem of his Naziriteship in Greeke of his vow so the vow in Act. 18. 18. and 21. 23. meaneth Naziriteship under the sacrifice to burne it there and consume it signifying the end of his vow performed acceptably to God in Christ and presented unto him by the Spirit which is like unto fire Mat. 3. 11. The Hebrewes say If he be shaved by the peace-offerings and he be found disallowable his shaving is disallowable and his sacrifices profit him not If he be shaved by the sin-offering and it be found that it was not staine by the name of a sin-offering and afterward hee bring the peace-offerings and burnt-offering and oblations as they are commanded his shaving is disallowable his sacrifices profit him not If hee bee shaved by the burnt-offering or by the peace-offrings and they be stain not by their name and afterward he bring the other oblations to offer them by their name his shaving is disallowable and his sacrifices profit him not If he be shaven by them three and any one of them be found right his shaving is right And he is to bring the other sacrifices and offer them after their manner And wheresoever wee say his shaving is disallowable it frustrateth 30 daies and he is to count 30 daies after his disallowed shaving and bring his offerings Maiman M 〈…〉 11. of peace-offerings in Greeke of 〈◊〉 in Chaldee of Sanctifications see Lev. 3. 〈…〉 every Nazirite was to fulfill his vow and b 〈…〉 owne sacrifices yet are there certaine observations by the Hebrewes which are of use for understanding some things in the New Testament They say If a man vow to be a Nazirite he may bring 〈◊〉 fathers oblations for himselfe and bee shaved 〈◊〉 〈…〉 but a woman is not shaved for her fathers offeringâ— this we have learned by tradition As he whose 〈◊〉 was a Nazirite and he separated mony to 〈…〉 on s therewith and he dye and leave the money 〈…〉 lute without expressing for what sacrifice it is 〈◊〉 the sonne say after his fathers death I will be a Nazirite upon condition that I may bring my offerings 〈◊〉 the mony which my father separated for his offering loe he may bring his offerings with that mo 〈…〉 so if he and his father were Nazirites and 〈◊〉 father separated money absolutely and dyeth and the 〈◊〉 after his fathers death I will shave for my 〈◊〉 money loe he may bring his offerings wish the 〈◊〉 but if he say not so the money falleth to a vo 〈…〉 fering If the father die and leaue many sons they 〈◊〉 the money among them for it is their inherit 〈…〉 every one of them must bee shaved for his 〈◊〉 the first borne hath a double portion He that 〈◊〉 Vpon me be the shaving of a Nazirite hee is 〈…〉 bring the offerings of shaving for cleannes and 〈…〉 fer them by the hand of what Nazirite he 〈◊〉 If he say upon me be halfe the oblations of a Nazirite 〈◊〉 on mee bee the halfe of the shaving of a Nazirite then he bringeth halfe the offerings by what Naz 〈…〉 he will and that Nazirite payeth his offering◠〈…〉 that which is his But if he say Vpon me be the 〈◊〉 of halfe a Nazirite then he is to bring the offering 〈…〉 a full Nazirite for we haue no halfe Naz 〈…〉 Maimony in Nezir ch 8. sect 15 18. By this 〈◊〉 may see the reason of that which Iames said unto Paul though he had no Nazirites vow upon him We have foure men which have a vow on them 〈◊〉 take and sanctifie thy selfe with them and he at 〈…〉 ges with them that they may shave their heads 〈◊〉 Then Paul tooke the men and the next day sancti 〈…〉 himselfe with them entred into the Temple to 〈◊〉 the accomplishment of the dayes of Sanctification 〈◊〉 Naziriteship untill that an offering should be 〈◊〉 for every one of them Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe yet might he contribute with them and they be partakers of his charges about the sacrifices Verse 19. the sodden shoulder or 〈◊〉 arme meaning the left shoulder for the right shoulder was due unto him raw of all peace-offerings Lev. 7. 32. this was peculiar of the Nazirites ram onely and not due to the Priest from any other sacrifice The manner of this service was thus The ram was killed and the blood sprinkled and the b 〈…〉 〈◊〉 and the fat of the intralls taken out After 〈◊〉 the flesh was cut in pieces and the brest and the 〈…〉 der were put apart and the rest of the ram was 〈…〉 den in the womens court And the Priest tocke 〈…〉 sodden shoulder of the ramme with one of 〈◊〉 〈…〉 cakes brought therwith with the brest and the other shoulder and the fat and he 〈…〉 th them all on the Nazirites hands and the Priest put his heads under the owners hands and wav'd all before the Lord. Maimony in Maaseh hak 〈…〉 châ—â— 9. sect 6. 9. After the waving the fat was salted and burned 〈◊〉 the Altar the brest and shoulder was meat for the
that every one that smiteth a soule by errour may flee thither And if he smite him with an instrument of iron and he die he is a man-slayer the man-slayer shall be surely put to death And if he smite him with a stone of the hand wherewith he may die and he die he is a man-slayer the man-slayer shal be surely put to death Or if hee smite him with an instrument of wood of the hand wherwith he may die and he die he is a man-slayer the man-slayer shall be surely put to death The aveÌ„ger of the bloud he shal put to death the man-slayer when he meeteth him he shal put him to death And if he thrust him of hatred or have cast upon him by laying of wait and he die Or in enmity smite him with his hand and he die the smiter shall be surely put to death he is a man-slayer the avenger of the bloud shall put to death the man-slayer when he meeteth him But if he thrust him suddenly without enmity or have cast upon him any instrument without laying of wait Or with any stone wherewith he may die without seeing him and hee hath caused it to fall upon him and he die and he was not his enemie nor a seeker of his evill Then the Congregation shall judge betweene the smiter and the avenger of the bloud according to these judgements And the Congregation shall deliver the man-slayer out of the hand of the avenger of the bloud and the Congregation shall restore him unto the citie of his refuge whither hee was fled and hee shall abide in it untill the death of the great Priest which was anointed with the oyle of holinesse And if the man-slayer going shall goe forth out of the border of the citie of his refuge whither hee was fled And the avenger of the bloud finde him without the border of the citie of his refuge and the avenger of the bloud shall slay the man-slayer no bloud shal be unto him Because he should have abidden in the citie of his refuge untill the death of the great Priest and after the death of the great Priest the man-slayer shall returne into the land of his possession And these things shall be unto you for a statute of judgement through-out your generations in all your dwellings Every one that smiteth a soule by the mouth of witnesses the man-slayer shall be slaine but one witnesse shall not answer against a soule to die And ye shall take no ransome for the soule of the man-slayer which is guilty of death but he shall be surely put to death Neither shall yee take ransome for him that is fled unto the citie of his refuge to returne to dwel in the land until the death of the Priest And ye shall not pollute the land wherein yee are for bloud it polluteth the land and for the land there shal be no expiation for the bloud that is shed therein but by the bloud of him that shed it And thou shalt not defile the land which ye inhabit in within which I doe dwell for I Iehovah dwel among the sonnes of Israel Annotations THat they give or and let them give unto the Levites The Lord having given order in Chap. 34. for dividing the land unto Israel commandeth here a portion to bee given out of all their possessions unto him which he bestoweth on his Ministers the Levites for a part of their livelihood The equitie of which law both for honouring the Lord with our substance Prov. 3. 9. and for maintaining his Ministers Gal. 6. 6. is perpetuall Therefore speaking of the Church under the Gospell according to these legall figures hee saith When yee shall divide by lot the land for inheritance yee shall offer an oblation unto the LORD an holy portion of the land c. The holy portion of the land shal be for the Priests the Ministers of the Sanctuary which shall come neere to minister unto the LORD c. Ezek. 45. 1 4 5. and 48. 9 10 13. suburbs to the cities or as the Greeke translateth the suburbs of the cities which suburbs are called in Hebrew Migrash that is a place cast out as lying without the walls of the citie in Chaldee Râ—vâ—ch that is a Space in Greeke Proásteia as lying before the citie and in vers 3. Aphorismata as being separated from the citie and in vers 5. homora confines or limits Vers. 3. their goods or their substance their gathered goods see the notes on Gen. 12. 5. it is a generall word and sometime implieth cattell also as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts in Hebrew Chajah which is a generall name for living things but here translated in Greeke foure-footed beasts And from hence the Hebrews gather that they gave the Levites a place of buriall to every citie without these bounds or suburbs for they buried not their dead in the suburbs of their cities because it is said AND FOR ALL THEIR LIVING THINGS they gave it for the living and not for buriall Maimony Treat of Release and Iubilee chap. 13. sect 3. That they used in Israel to bury their dead without the cities appeareth by Luke 7. 11 12. Vers. 4. a thousand cubits The Greeke saith two thousand cubits as it is in the verse following where the Lord speaketh of two thousand cubits so the thousand cubits here mentioned some thinke to be meant of holy measure double so much as the common measure and that the latter doe expound the former The Hebrewes explaine it thus The suburbs of the cities are expressed in the Law to be three thousand cubits on every side from the wall of the citie and outward Num. 35. 4 5. The first thousand are the suburbs and the two thousand which they measured without the suburbs were for fields and vineyards Maim Treat of the Release and Iubilee chap. 13. sect 2. Vers. 5. without the citie by the citie the Hebrewes understand here the citie with the suburbs that is the thousand cubits forementioned which were for their cattell and these two thousand moe for fields and vineyards as is before noted East side or East quarter in Chaldee East winde See the notes on Numb 34. 3. Sea side that is the West side as the Chaldee saith the West winde Moses useth to call the West the Sea as is noted on Gen. 12. 8. So in Numb 34. 6. Vers. 6. of refuge that citie is called in Hebrew Miklat of gathering because the man-slayer was there gathered and detained in Greeke Phugadâ—nterion a place of flight and exile in Chaldee Shezabuth of deliverance and preservation The six cities appointed for refuge were these Bezer of the Reubenites country Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites these three Moses separated Deut. 4. 41 43. the other three appointed by Ioshua were Kedesh in Galilee in mount Naphtali Shechem in mount Ephraim and Kirjath-arba which is Hebron in the mount of Iudah Ios. 20. 7. the
use of these is after shewed 42. cities These with the six cities of refuge are declared in Ios. 21. how they were given out of every tribe Of the Kohathites the Priests the sons of Aaron had thirteene cities Ios. 21. 19. the residue of the Kohathites had ten cities Ios. 21. 26. The Gershonites had thirteene cities Ios. 21. 33. The Merarites had twelve cities Ios. 21. 40. So all the cities of the Levites within the possession of the somes of Israel were fortie and eight cities with their suburbs Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled that he should be scattered in Israel Gen. 49. 5 7. But because of the Levites zeale for the Lord the curse was turned into a blessing as is noted on Exod. 32. 29. and they were teachers of the law 〈…〉 o the tribes of Israel Deut. 33. 8 10. Wherfore God gave them cities out of every tribe How 〈◊〉 whatsoever remained of these cities besides the habitations of the Levites and the suburbs â—orementioned as the fields of the cities and their villages continued under the dominion and in the possession of the tribes to whom they had been distributed before as the example of Hebron given unto Caleb sheweth Ios. 14. 13 14. and 21. 11 12. Vers. 8. yee shall give many or yee shall multiply to give so the tribes that had many cities and 〈…〉 ge inheritances gave the more cities For 〈◊〉 of the tribes of the sonnes of Iudah and of Si 〈◊〉 were given nine cities out of Benjamin foure out of Ephraim foure out of Dan foure out of the halfe tribe of Manasses two out of the other halfe 〈◊〉 of Manasses two out of Issachar foure out of Aser foure out of Naphtali three out of Zabulon foure out of Reuben foure out of Gad foure Ios. 21. 9 16 c. Vers. 11. shall appoint or prepare as the Chaldee explaineth it in Greeke yee shall distinguish or distinctly separate elsewhere it is called separ 〈…〉 ng Deut. 4. 41. and sanctifying Ios. 20. 7. by errour or ignorantly unadvisedly unawares the Greeke translateth unwillingly this is opened in vers 22 23. and Deut. 19. 5. In â—os 20. 3. it is declared by two words by errour oâ— unawares and without knowledge or unwittingly Vers. 12. the avenger to wit of the bloud as is expressed in vers 19. and the Chaldee and Greeke here adde the same Goel here Englished an Avonger elsewhere signifieth a Redeemer but properly one of the same bloud and kindred as Ruth 2. 20. and 3. 9 12. who if things were sold was to redeeme them as Levit. 25. 25. if bloud were shed was to avenge it as in this case And so the Greeke here usually calleth him Agchisteâ—on that is one neere of kin Of this kinsman the avenger it is said in v. 19. that he should put the murderer to death see the notes there before the congregation When a man had done a murder he fled to some citie of refuge the way being alwaies prepared that he might flee thither without hinderance as is noted on Deut. 19. 3. Comming thither at the entring of the gate he shewed his cause to the Elders of the citie of refuge who tooke him in till he was sent after and fetched home to the citie where hee had done the murder and there he stood before the congregation Ios. 20. 4 6. who if they found him worthy of death they delivered him to the avenger to kill him if not they returned him to his citie of refuge where hee lived in a kinde of exile and imprisonment untill the death of the high Priest as after followeth See Deut. 19. 12. Before the cities of refuge were appointed the Altar was a place of refuge as is probable by Exod. 21. 13 14. And from that place the Hebrewes gather that the Altar was a place of refuge Maim Treat of Murder chap. 5. sect 12. Vers. 14. Three cities which were Bezer Ramoth and Golan Deut. 4. 41 43. and three cities Kedesh Shechem and Hebron Ios. 20. 7. And if the Lord enlarged their coast and gave them all the land they were to adde three cities moe Deut. 19. 8 9. Vers. 15. the stranger in Greeke the proselyte meaning him that was not an Israelite by nature but by religion the sojourner that dwelt a stranger in the land of Israel and yet not of their Church and religion Deut. 14. 21. These all had benefit by the cities of refuge but if an heathen by errour killed an heathen the cities of refuge received him not saith Maim Treat of Murder chap. 5. sect 4. smiteth a soule that is killeth any person so vers 11. Vers. 16. if he smite him to wit purposely and presumptuously as the punishment after sheweth surely put to death or put to die the death Hebr. dying hee shall be put to death so in vers 17 18 21. Vers. 17. a stone of the hand that is throwen with the hand the Greeke translateth it a stone out of the hand the Chaldee a stone that is taken in the hand he may die the Chaldee more fully explaineth it which is enough for him to die therewith so in vers 18. Vers. 18. wood of the hand Greeke out of the hand Chaldee wood taken in the hand which is sufficient for him to die thereby as in vers 17. These cautions are here added to discerne of murders the Hebrewes explaine them thus He that smiteth his fellow presumptuously with a stone or with wood that he die they measure the thing wherewith he smote him and the place whereon he smote him to see â—f that thing were enough to kill him upon such a member of his body or not as it is written WITH A STONE OF THE HAND c. so that it be enough to kil him They measure also the might of him that smote c. For iron instruments the Law gives no measure Num. 35. 16. He is to die that killed him though it were with a needle and whatsoever is sharp like a needle as bodkin knife or the like Hee that smiteth his fellow without any instrument and killeth him as with his hand or his foot c. they measure the strength of him that smote and of him that was killed and the place of the blow c. Maim Treat of Murder chap. 3. sect 1. c. Vers. 19. he shall put to death or he may put him to death to wit after he is adjudged to death by the Magistrate vers 12. If the avenger of bloud will not or if he be not able to kill him or if he have no avenger of bloud then the Iudges shall kill the murderer with the sword Maim Treat of Murder chap. 1. sect 1. When he meeteth him though it be within the cities of refuge saith Iarchi But this is to be understood after lawfull judgement by the Magistrate for the Elders of his citie were to send and fetch him from the citie of refuge and deliver him into the hand
his habitation therein which was a reason why the people might not pollute it either with bloud or with any other wickednesse for holinesse becommeth his house for ever Psal. 93. 5. And for this cause the uncleane were to be put out of the campe of Israel in the midst whereof God did dwell Numb 5. 3. CHAP. XXXVI 1 The inconvenience of the inheritance of daughters is remedied by marrying in their owne tribes lest the inheritance should be removed from the tribe 10 The daughters of Zelophehad obey the Lords commandement and marry their uncles sonnes AND the heads of the fathers of the family of the sons of Gilead the son of Machir the sonne of Manasses of the families of the sonnes of Ioseph came neere and spake before Moses and before the Princes the heads of the fathers of the sons of Israel And they said Iehovah commanded my lord to give the land for an inheritance by lot to the sonnes of Israel and my lord was commanded by Iehovah to give the inheritance of Zelophehad our brother unto his daughters And if they become wives to any of the sons of the tribes of the sons of Israel then shall their inheritance be taken away from the inheritance of our fathers and shall be put to the inheritance of the tribe unto whom they shall be so it shall be taken away from the lot of our inheritance And when the Iubilee of the sonnes of Israel shall be then shall their inheritance be put unto the inheritance of the tribe unto whom they shall be so their inheritance shall be taken away from the inheritance of the tribe of our fathers And Moses commanded the sonnes of Israel according to the mouth of Iehovah saying The tribe of the sonnes of Ioseph speake right This is the thing which Iehovah doth command concerning the daughters of Zelophehad saying Let them become wives to whom it is good in their eyes onely to the family of the tribe of their father shall they become wives And the inheritance of the sonnes of Israel shall not remove from tribe to tribe for every man of the sonnes of Israel shall cleave to the inheritance of the tribe of his fathers And every daughter that possesseth an inheritance of the tribes of the sons of Israel shall be wife unto one of the family of the tribe of her father that the sonnes of Israel may possesse every man the inheritance of his fathers And the inheritance shall not remove from one tribe to another tribe but every man of the tribes of the sonnes of Israel shall cleave to his inheritance Even as Iehovah commanded Moses so did the daughters of Zelophehad For Machlah Tirzah and Hoglah and Milcah and Noah the daughters of Zelophehad were wives unto their uncles sonnes To men of the families of the sonnes of Manasses the sonne of Ioseph they became wives and their inheritance was unto the tribe of the family of their father These are the commandements and the judgements which Iehovah commanded by the hand of Moses unto the sonnes of Israel in the plaines of Moab by Iordan neere Iericho Annotations THE heads in Greeke the Princes that is the chiefe fathers God having designed the limits of the holy land which Israel should inherit in Numb 34. and appointed his owne portion out of the same to be given unto the Priests and Levites Numb 35. doth now conclude his lawes with an ordinance for the setled continuing of the inheritances unto the tribes as they should at first be allotted unto them The occasion of this ordinance is a complaint made by some of the Manassites concerning Zelophehads daughters if they should be maried to men of other tribes Gilead in Greeke Galaad of whom see Numb 27. 1. Vers. 2. my lord meaning Moses for to him was the commandement given Numb 26. 52 53. c. and 27. 6 7. And by this title they give honour unto Moses and shew their obedience as the Scripture noteth by the like title given unto others 1 Pet. 3. 6. Matth. 22. 44 45. Zelophehad in Greeke Salpaad See Numb 27. 1 c. Vers. 3. of the tribes of any of the other tribes beside their owne be taken away or be diminished contrary to adding or putting to after mentioned so the inheritances of this and of other tribes by like accidents might in time be changed disturbed and come to confusion contrary to the order before set of God Vers. 4. the Iubilee shall be which was every fiftieth yeare in which the inheritances that were alienated to others were by the law given in Lev. 25. to returne unto the first owners which ordinance also should by such marriages be disanulled Vers. 5. the mouth that is the word of the Lord as the Chaldee translateth in Greeke by the commandement of the Lord. So the answer which Moses gave was not of himselfe but by advice from God See Numb 27. 5. Vers. 6. good in their eyes that is pleaseth them Daughters are not to be forced to marry with such as they like not See Gen. 24. 57 58. to the family to some of the family or in the family See vers 12. Vers. 7. shall cleave to the inheritance keeping himselfe thereto and for the better performance hereof marrying within his tribe For this word cleave is often used in case of marriage Gen. 2. 24. Dan. 2. 43. Thus God provideth that the order which he should set for the inheritāces in his land to be divided by lot might continue throughout all generations by which meanes strife also might be cut off and peace preserved among his people Vers. 8. that possesseth an inheritance or that is heire of a possession by reason that her father had no sonne to inherit as in this case of Zelophehad So here is no restraint of other women save such as had inheritance The Priests also and Levites which might have no inheritance with Israel Deut. 18. 1. had liberty to marry with the women of any tribe as Iehojada the Priest had to wife the Kings daughter of Iudah 2 Chron. 22. 11. another tooke a wife of the daughters of Barzillai the Gileadite Ezra 2. 61. and the like By reason of such marriages there might be kindred betweene Elizabeth the mother of Iohn the Baptist who was of the daughters of Aaron and Mary the Virgin the mother of our Lord Christ who was of the linage of David of the tribe of Iudah Luke 1. 5. 36. and 3. 23 31. Vers. 11. For Machalh Hebr. And Machlah c. Of these daughters see Numb 27. 1. their uncles sonnes the sonnes of their fathers brethren Compare Levit. 18. 12 13 14. Vers. 12. was unto the tribe that is remained unto or in the tribe So Daniel was that is continued even unto the first yeare of King Cyrus Dan. 1. 21. and they were that is continued there Ruth 1. 2. and sundry the like By this example and observation of the Law for inheritances in the holy land the people of
truth concerning Christ Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles wonders and signes Act. 2. 22. so that the workes which the Father gave him to finish which also he did they bare witnesse of him and the Father himselfe bare witnesse of him Ioh. 5. 36 37. yet they like an evill and adulterous generation condemned by these their owne canons beleeved not in him but tempted God and sought after a signe Mat. 12. 38 39. and though the men which saw his miracles said This is of a truth that Prophet which should come into the world Ioh. 6. 14. yet that faithlesse generation beleeved not but said What signe shewest thou that wee may see and beleeve thee Ioh. 6. 30. But though he had done so many miracles before them yet they beleeved not neither could they beleeve because that Esaias said Hee hath blinded their eyes and hardned their heart c. Ioh. 12. 37. 39 40. in presumption that is presumptuously the Greeke translateth in ungodlinesse the Chaldee in wickednesse not be afraid either for his threatning words or for his signes nor afraid to put him to death And thus the Hebrewes explaine it saying Whosoever with draweth himselfe from killing a false Prophet because of his dignitie for that he walketh in the wayes of prophesie behold he transgresseth against this prohibition THOV SHALT NOT BE AFRAID OF HIM And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of or that dreadeth and feareth for his words c. And they judge not a false prophet but in the judgment hall of 71. Magistrates Maim treat of Idolatrie ch 5. s. 9. CHAP. XIX 1 The cities of refuge 4 The privilege of them for the manslayer 11 The wilfull murtherer must die 14 The land-mark may not be removed 15 Two witnesses at the least must stablish every matter 16 A false witnesse must be diligently inquired into and done unto as he had thought to doe unto his brother WHen Iehovah thy God hath cut off the nations whose land Iehovah thy God giveth unto thee and thou possessest them and dwellest in their cities and in their houses Thou shalt separate three cities for thee in the midst of thy land which Iehovah thy God giveth unto thee to possesse it Thou shalt prepare for thee the way and shalt divide into three parts the coast of thy land which Iehovah thy God shall give thee to inherit and it shall be that every man-slayer may flee thither And this is the case of the man-slayer which shall flee thither and live who so smiteth his neighbour unwittingly and he hated him not in time past As when he commeth with his neighbour into a wood to hew trees and his hand fetcheth a stroke with an axe to cut downe a tree and the iron slippeth from the wood and findeth his neighbour and hee die he shall flee unto one of these cities and live Lest the avenger of the bloud pursue after the man-slayer while his heart is hot and overtake him because the way is long and smite him in soule and he had not the judgement of death because he hated him not in time past Therefore I command thee saying Thou shalt separate for thee three cities And if Iehovah thy God enlarge thy coast as he hath sworne unto thy fathers and give unto thee all the land which he hath spoken to give unto thy fathers If thou shalt keepe all this commandement to do it which I command thee this day to love Iehovah thy God and to walke in his wayes all dayes then thou shalt adde three cities moe for thee beside these three That innocent bloud be not shed within thy land which Iehovah thy God giveth unto thee for an inheritance and so blouds be upon thee But if a man be a hater of his neighbour and lie in wait for him and rise up against him and smite him in soule that he die and fleeth unto one of these cities Then the Elders of his citie shall send and take him thence and shall give him into the hand of the avenger of the bloud and he shall die Thine eye shall not spare him and thou shalt put away innocent bloud from Israel and it shall goe well with thee Thou shalt not remove thy neighbours limit which the first fathers have limited in thine inheritance which thou shalt inherit in the land which Iehovah thy God giveth unto thee to possesse it One witnesse shall not rise up against a man for any iniquitie or for any sinne in any sinne that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall a word be stablished When an unrighteous witnesse shall rise up against a man to testifie revolt against him Then both the men betweene whom the controversie is shall stand before Iehovah before the Priests and the Iudges which shall be in those dayes And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and hath testified a falshood against his brother Then shall yee doe unto him as hee had thought to have done unto his brother and thou shalt put away the evill from the midst of thee And the residue shall heare and feare and shall not adde to doe any more such an evill thing as this in the midst of thee And thine eye shall not spare soule for soule eye for eye tooth for tooth hand for hand foot for foot Annotations THou shalt separate in Ios. 20. 7. he useth the word sanctified in Num. 35. 11. shall appoint Here Moses explaineth the sixt commandement for some speciall lawes concerning it three cities besides those three which Moses had separated without the river Deut. 4. 41 43. These three cities were Kedesh Shechem and Hebron Ios. 20. 7. They were all cities of the Levites see Num. 35. 6. in the midst that is within thy land as in the midst of the citie Ier. 52. 25. is the same that within the citie 2 King 25. 19. See also the notes on Gen. 2. 9. This is spoken because there were no cities of refuge but in the land which Israel possessed See Num. 35. 2. Vers. 3. shalt prepare Of this it is said The senate or Magistrates in Israel were bound to prepare the wayes to the cities of refuge to make them fit and broad and to remove out of them all stumbling blocks and offences and they suffered not any hill or dale to bee in the way nor waters streame but they made a bridge over it that nothing might binder him that fled thither And the bredth of the way to the cities of refuge was no lesse than 32. cubits And at the partitions of wayes they set up in writing REFVGE REFVGE that the man-stayer might know and turne thitherward On the 15. of the moneth Adar or Februarie every yeare the Magistrates sent out messengers to prepare the wayes c. Maimony treat of Murder chap. 8. sect 5 6.
divide into three because the land was much more long than broad therefore the cities of refuge were in three places equally distant and so commodious for men to flee unto Vers. 4. the case Heb◠the word in Greeke the ordinance of the man-slayer or murderer and live or that he may live From these words the Hebrew Doctors teach that a Scholer exiled to the cities of refuge his Master also goeth with him as it is written AND LIVE But the life of them that love and seeke after wisdome is without the doctrine of the Law counted as death And so the Master that is exiled his schoole goeth with him c. Maim treat of Murder chap. 7. sect 1. smiteth meaning to death as the Chaldee translateth killeth So he smote 2 King 14. 5. is expounded he killed in 2 Chron. 25. 3. unwittingly or ignorantly unawares Heb. without knowledge the Greke saith unwillingly hated him not for hee that was his enemie though hee killed him unawares might not have the benefit of the citie of refuge as is noted on Numb 35. 20. And who is he that hateth He that for enmitie sake speaketh not unto him for three dayes Maim treat of Murder chap. 6. sect 10. in time past Hebr. and Greeke from yesterday and the third day so in vers 6. Vers. 5. As when he commeth or And he that shall come and thus the Greeke translateth it a wood or forrest This is a similitude for all like places and cases but hence the Hebrewes gather Who so commeth into a mans yard without his leavs of the man of that house kill him by errour he is free from being exiled into the cities of refuge for it is said INTO A WOOD. What is that wood A place which the slaine person hath libertie to come into And so all other the like Maim treat of Murder chap. 6. sect 11. the wood that is the helve of the 〈◊〉 findeth that is hitteth or lighteth upon and live within his citie of refuge where hee must abide untill the death of the high Priest Num. 35. 25. See the annotations there Vers. 6. avenger or neare kinsman who is by dutie to avenge see the notes on Num. 35 12. 〈◊〉 heart is hot inflamed with anger griefe and desire of revenge in such heat of minde the affections of men are overcaried to speake or doe that which is not meet So in Psal. 39. 4. Mine heart was 〈◊〉 within me because or as the Greeke translateth if the way belong Hebr. much in soule or in life that is mortally deadly which the Greeke translateth smite his soule and for smite the Chaldee saith kill So in vers 11. judgement that is guilt as the Chaldee explaines it that is hee was not worthy of death O◠judgement that is sentence of death by the Magistrate Vers. 8. all the land from the river of Egypt unto the great river the river Euphrates Gen. 15. 18. Verse 9. this commandement in Greeke these commandements This condition being legall and unpossible for man to fulfill had not therefore the accomplishment outwardly for the inlarging of their coast or for adding of three cities moe for ought that is knowne either by the Scriptures or Iewish records and is therefore to be referred unto Christ spiritually The Iewes themselves referre it unto Christs dayes but carnally as after followeth in his wayes the Greeke addeth in all his wayes the Chaldee in the wayes that are right before him adde three cities of this the Hebrewes say In the dayes of the King Christ they shall adde three other cities unto these sin Deut. 19. 9. And whence shall they adde them Of the cities of the Kenizites and the Kenites and the Kadmonites concerning whom a covenant was made with Abraham our father Gen. 15. 18 19. and hitherto they have not beene subdued and of them it is said in the Law If the Lord thy God inlarge thy coast Maim treat of Murder chap. 8. sect 4. And in another place the same man saith in treat of Kings chap. 11. sect 2. Of the cities of refuge he saith If the Lord thy God shall inlarge thy coast then thou shalt adde three cities moe c. But this thing hath never beene done and the holy blessed God hath not commanded it in vaine But the Law is not in vaine though it bee not literally fulfilled in all the precepts For what the Law could not doe in that it was weake through the flesh God hath done sending his owne Son c. Rom. 8. 3. by him wee have strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6. 18. Vers. 10. That innocent bloud be not or as the Greeke translateth And innocent bloud shall not be shed meaning the bloud of the unwilling man-slayer who is not worthy of death v. 6. and blouds be that is the guilt of bloudshed as the Chaldee expoundeth it the guilt of the judgement of murder The Greeke translateth and there shall not bee in thee a man guiltie of bloud Vers. 11. smite him in soule Greeke smite his soule that is as the Chaldee saith kill him as vers 6. Vers. 12. the Elders in Greeke the Senate thence from the citie of refuge yea or from the Altar of the Lord Exod. 21. 14. for a man that doth violence to the bloud of any person shall flee to the pi◠let no man stay him Prov. 28. 17. See more in the annotations on Num. 35. Vers. 13. put away innocent bloud that is as the Chaldee explaineth it him that shed innocent bloud and it shall goe well or that it may bee well with thee or and good shall be unto thee Vers. 14. limit or bound border land-marke whereby every mans inheritance in the land was limited A sinne great in all places Iob 24. 2. but greatest in the land of Israel Gods holy limit or border Psal. 78. 54. which was parted by lot of the Lord Num. 26. 53. 56. and figured the spirituall inheritance which the Saints have in the Church all the limits whereof are of pleasant stones Esay 54. 12. and whereof Canaan was a type as is noted on Gen. 12. 5. Therefore among the curses pronounced against the breakers of the Law this is the third Cursed bee he that removeth his neighbours land-marke or limit and all the people shall say Amen Deut. 27. 17. the first fathers Eleazar the Priest Iosua the son of Nun and the heads of the fathers of the tribes of the sonnes of Israel Ios. 14. 1. The word fathers I supply from Prov. 22. 28. where it is said Remove not the ancient limit which thy fathers have set and so the Greeke translateth here the limits which thy fathers have set in Chaldee the ancients in the land of Israel the holy land Zach. 2. 12. the Lords land Hos. 9. 3. where this sinne was sacrilegious The Hebrewes say Hee that removeth his neighbours land-marke and taketh of his neighbours limit into his owne
trees and the singular is oft used for the plurall as is noted on Genes 3. 2. And under the name of trees all other things also needfull for mans life seeme here to be reserved from destruction The Hebrewes explaine it thus They may not cut downe the Trees for meat that are without the citie nor with-hold from them the water-courses that they may wither as it is written THOV SHALT NOT CORRVPT THE TREES and who so cutteth any downe is to be beaten And not in the siege onely but in any place whosoever cutteth downe a tree that is for meat by way of corrupting is to be beaten But they may cut them downe if they hurt other trees or hurt the field c. the Law forbiddeth not but by way of corruption Every tree that beares not fruit it is lawfull to cut it downe although a man have no need of it and likewise a fruit-tree that doth hurt or yeeldeth but a little and is not worth the labour about it it is lawfull to cut it downe And what quantity may that be An olive tree if it yeeld the fourth part of a Kab of olives that is a Log wherof see the notes on Exod. 30. 24. they may not cut it downe and a Date tree which yeeldeth a Kab of dates they cut not downe And not trees onely but who so breaketh vessels or rendeth garments or pulleth downe buildings or stoppeth wells or destroyeth meats by way of corrupting transgresseth this law THOV SHALT NOT CORRVPT yet is he not to be beaten therefore but by the doctrine of the Scribes he is to be chastised Maimony treat of Kings chap. 6. sect 8 9. By this prohibition God restraineth the waste and spoile which Souldiers usually make in warres and teacheth mercy towards his good creatures and that which serveth for mans life therefore Christ would have nothing lost of the broken meats that were leâ—t Ioh. 6. 12. And as in figure men are likened to trees so such onely as bring forth no good fruit are cut downe Matth. 3. 10. See also Luke 13. 6 7 c. Rev. 9. 4. for thou maist or as the Greeke translateth but thou shalt eat thereof for is the tree c. or for are the trees c that is the trees of the field are not as men either to come out against thee or to flee from thee into the bulwarke This interpretation agreeth with the Greeke Is the tree that is in the wood a man to goe in from thy face into the bulwarke The Chaldee in like sense explaineth it by a deniall For the tree of the field is not as a man to goe c. Otherwise it may also be translated Though the trees of the field are mans that is serve for mans use yet spare such as beare fruit Or according to that which went before For the tree of the field is mans to wit his food or life of man as in 2 Kings 18. 31. eat ye every man his owne vine that is the fruit of his vine into the bulwarke or in the siege Vers. 20. sub dued or come downe which the Greeke translateth untill it be delivered CHAP. XXI 1 The expiation of murder done by an unknowne person that the Elders of the next citie should kill an heiffer and wash their hands over it so clearing themselves and asking mercy of God 10 The usage of a captive taken to wife 15 The first-borne is not to be disinherited upon private affection 18 A stubborne rebellious sonne is by his Parents to be brought forth unto judgement and stoned to death 22 The malefactor must not hang all night on a tree IF one be found slaine in the land which Iehovah thy God giveth unto thee to possesse it fallen in the field and it be not knowne who hath smitten him Then thy Elders and thy Iudges shall come forth and they shall measure unto the cities which are round about him that is slaine And it shall be that the citie which is next unto the slaine 〈◊〉 even the Elders of that citie shall take an heiffer of the herd which hath not beene wrought with which hath not drawne in the yoke And the Elders of that citie shall bring downe the Heiffer unto a rough valley which shall not be tilled nor sowen and shall strike off the Heiffers necke there in the valley And the Priests the sonnes of Levi shall come neere for them Iehovah thy God hath chosen to minister unto him and to blesse in the name of Iehovah and by their mouth shall be every controversie and every stroke And all the Elders of that citie that are next unto the slaine man shall wash their hands over the Heiffer that is beheaded in the valley And they shall answer and say Our hands have not shed this bloud and our eyes have not seene it Make expiation for thy people Israel whom thou hast redeemed O Iehovah and lay not innocent bloud in the middest of thy people Israel and the bloud shall be expiated for them And thou shalt put away innocent bloud from the middest of thee when thou shalt doe that which is right in the eyes of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When thou goest forth to battell against thine enemies and Iehovah thy God hath delivered them into thine hands and thou hast taken captive a captivity of them And thou seest in the captivity a woman of a beautifull forme and hast a desire unto her and wouldest take her unto thee to wise Then thou shalt bring her home to thy house and she shall shave her head and doe her nailes And she shall put off the raiment of her captivity from upon her and shal remaine in thine house shall weep for her father and her mother a moneth of daies and after that thou shalt goe in unto her and be her husband and she shall be unto thee to wife And it shall be if thou have no delight in her then thou shalt send her away whither she will but selling thou shalt not sell her for money thou shalt not make a gaine to thy selfe of her because thou hast humbled her If a man have two wives one beloved and another hated and they have borne him sonnes the beloved and the hated and if the first-borne sonne be hers that was hated Then it shall be in the day that he maketh his sonnes to inherit that which he hath he may not make the sonne of the beloved first-borne before the sonne of the hated which is the first-borne But the first-born the sonne of the hated shall he acknowledge by giving to him a double portion of all that is â—ound his for he is the beginning of his strength the right of the first birth-right is his If a man have a sonne stubborne and rebellious which obeyeth not the voice of his father and the voice of his mother and they have chastned him he will not hearken unto them Then shal his father and his mother lay hold on him and
the Israelites by miracles wonders and signes which God did by him in the middest of them Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himselfe 2 Cor. 5. 19. whoÌ„ God buried not as he did Moses but raised him froÌ„ the dead that he saw no corruption Of him Moses wrote and to him give all the Prophets witnesse that through his name whosoever beleeveth in him shal receive remission of sins Act. 10. 40. 43. And by him all that beleeve are justified from all things from which we could not be justified by the law of Moses Act. 13. 39. This is the true God eternall life 1 Ioh. 5. 20. To him be honour and glory and praise throughout all generations and let all the earth be filled with his glory Amen and Amen A TABLE OF SOME PRINCIPALL THINGS OBSERVED IN THE ANNOTATIONS ON THE FIVE BOOKES OF MOSES A AAron and his sonnes made Priests Exod. 28. their first offerings Lev. 9. Aarons death Num. 21. 24. 28. Abib the moneth which we call March Exod. 13. 4. and 23. 15. Deut. 16. 1. Abrahams name interpreted Gen. 17. 5. Accepting the face what it is Gen. 19. 21. Adultery punished with death Lev. 20. 10. Deut. 22. 22. Afflicting of the soule by fasting c. commanded unto all Israel one day in the yeere Lev. 16. 29. It was to be from evening to evening Lev. 23. 32. All or every for all sorts Exod. 9. 6 25. Almighty or All-sufficient Shaddai Gods name Gen. 17. 1. Altar Gen. 8. 20. Altar of incense Exod. 30. 1. c. called the Altar of gold Exod. 40. 26. Altar of Burnt-offering or Brazen Altar Exod. 27. 1 c. and 40. 29. The Princes Offrings at the dedication of the Altar Num. 7. Amalek Gen. 36. 12. His destruction commanded Exod. 17. 16. Deut. 25. 19. Amen what it signifieth Num. 5. 22. Amids for within Gen. 2. 9. Ammonites Gen. 19. 38. Israel might not fight with them Deut. 2. 19. Amorites used for all heathens in Canaan Gen. 48. 22. And for but Gen. 2. 17. for that Gen. 12. 12. and 27. 4. Exod. 8. 29. for for Gen. 12. 19. Exod. 15. 2. for or Gen. 13. 8. and 19. 12. for then Gen. 3. 5. for that is Gen. 13. 15. or namely 1 Chron. 1. 36. for a passion of the minde Gen. 27. 28. And for both or superfluous Gen. 36. 24. and 40. 9. and 8. 6. for who which c. Gen. 49. 25. or that which Deut. 32. 1. for therefore Gen. 31. 44. for if or and if Gen. 18. 30. Exod. 4. 23. Levit. 26. 40. Angell what it signifieth Genes 16. 7. and 32. 1. Christ called an Angell Gen. 26. 24. and 48. 16. Exo. 3 2. and 14. 19. and 23. 20. The heathens opinion of Angels Gen. 32. 1. Anointing what it signified Exod. 29. 7. and 30. 26. The Anointing oile described Exod. 30. â—3 c. who were anointed therewith Ex. 30. 33. Answering what it is from God Gen. 36. 3. Appearing before God with three things Exod. 23. 15. Arke Teba Gen. 6. 14. Arke Aron Exod. 25. 10. Arabia whereof it was named Gen. 10. 7. Aram called Syria Gen. 24. 10. and 25. 20. Armies or hosts of Israel Exod. 6. 26. Arrowes for plagues Deut. 32. 23. Asses of what use Gen. 49. 11. Assembly or Church for multitude Gen. 28. 3. Ascending for burning Exod. 27. 20. Assured saying Gen. 22. 16. Atonement Exod. 29. 36. Lev. 1. 4. Atonement day with the Law for making reconciliation for the Church once in the yeere Levit. 16. Avenging and bearing grude forbidden Levit. 19. 18. B BAal-peor the Idoll wherewith Israel joyned Num. 25. Babylon Gen. 10. 10. and 11. 9. Back-parts of God what they meane Ex. 33. 23. Balaam and Balak with their storie Numb 23. c. Balaams prophesies Num. 24. his death Num. 31. 8. Baldnesse made for sorrow for the dead forbidden Lev. 21. 5. Banquet named of drinking Gen. 19. 3. Battlements to be made on houses Deut. 22. 8. Beersheba The Well of the oath Gen. 21. 31. and 26. 33. Before one i. exposed to him Gen. 13. 9. and 20. 15. and 34. 10. Begin how it is used for the doing of any thing Gen. 9. 20. Bekah an halfe shekell Exod. 38. 26. Belial what it signifieth Deut. 13. 13. Bels on the High Priests garments Ex. 28. 34 35. Beleefe or faith what it meaneth Gen. 15. 6. Exod. 17. 12. Bending the head what it meaneth Exod. 4. 31. Benjamin Benoni Gen. 35. 18. set before the children of the bond-woman Exod. 1. 3. Shoulders of Benjamin what they meane Deut. 33. 12. Bethel a Citie Gen. 12. 8. and 28. 19. Bethlehem Gen. 35. 16 19. Betrothing of a wife the manner of it among the Iewes Deut. 22. 23. The punishment for lying with a betrothed woman Deut. 22. 24 c. Binding a Chariot for making ready Gen. 46. 29. Bishops where of named Num. 3. 32. Biting usurie forbidden but allowed upon strangers Exod. 22. 25. Deut. 23. 19 20. Blasphemers to be put to death Lev. 24. 16. Blemishes might not be in any sacrifice Lev. 1. c. Deut. 17. 1. Blesse what it meaneth Gen. 1. 22. and 2. 3. and 12. 2. and 14. 19 20. and 27. 4. Blessing for gift 33. 11. for salvation Gen. 47. 7. Blessings for them that keepe Gods commandements and curses for the transgressors Lev. 26. Deut. 28. The Priests blessing of Israel Numb 6. 23 c. Blessing God for meat drinke c. Deut. 8. 10. Blessings and Curses where to be pronounced Deut. 27. Moses Blessings of the tribes Deu. 33. Blew what colour it was Exod. 25. 4. Bloud for life Gen. 9. 4. Blouds for murther Gen. 4. 10. Bloud of the sacrifice put on the Priests eare thumbe and toe Exod. 29. 20. Bloud of fowles and beasts might not be eaten Lev. 7. 26. 17. 10 11 12. Bloud of wilde beasts and fowles must be covered with dust Lev. 17. 13. Booke of God or of life Exod. 32. 32. The feast of Boothes or Tabernacles Lev. 23. 34. Borrowing and lawes concerning it Ex. 22. 14 15. Bowing downe for worship Gen. 22. 5. Ex. 4. 31. Brasse what it signifieth Exod. 27. 2. Bread for all food Gen. 3. 19. and 21. 14. 31. 54. Breath Neshamah what Gen. 2. 7. Brestplate of the high Priest Exod. 28. 15. Bribes forbidden Exod. 23. 8. Bringing neere and offering used for the same Lev. 1. 2. Brother for kinsman Gen. 13. 8. for the same humane nature Gen. 19. 7. Building how used Gen. 2. 22. Building for having children Gen. 16. 2. and 30. 3. Bullocke of the second yeere as a Calfe of the first Exod. 29. 1. Burnt-offering Gen. 8. 20. The Law concerning it whether it were of the herd flocke or fowles with the signification Lev. 1. and 6. 9 c. Butter what it signified Deut. 32. 14. C A Cake of the first of the dough to be given to the Lord Num. 15. 20. Calfe of the first yeere
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title givē to Christiās See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. 〈◊〉 is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body of
Greeke turneth it thus thy chastisement hath rectified me The Chaldee saith and by thy word thou hast made me to increase Vers. 37. hast widened my passage or enlarged my pase that is given me roomth to walke steadily and safe Contrary to that which is said of the wicked that his strong or violent passages are straightned or made narrow Iob 18. 7. Vers. 38. overtooke them and consequently quelled or cut them off as is expressed 2 Sam. 22. 38. Vers. 39. I wounded them or strucke thorow embrewed with bloud This verse in 2 Sam. 22. 39. is read thus And I consumed them and wounded them and they rose not but fell under my feet Vers. 41. the necke of mine enemies that is put them to flight and subdued them 2 Chr. 29. 6. Ger. 49. 8. And this respecteth Gods promise Exod. 23. 27. Vers. 42. They cried out for an helper as the Chaldee addeth For this in 2 Sam. 22. 42. is They looked answered in Chaldee they prayed to the Lord and he received not their praier Vers. 43. powre them out or empty them that is tumble them downe to be trodden as dirt I spread them abroad as in 2 Sam. 22. this verse is written And I did beat them small as the dust of the earth as the clay of the streets I pounded them I spread them abroad Vers. 44. of the people in 2 Sam. 22. it is the contentions of my people hast kept me for the head c. and hereby Christs headship over the Church of the Gentiles is signified and the contradiction of his owne people the Iewes Rom. 10. 20 21. See after in verse 50. Vers. 45. At the hearing of the eare that is speedily so soone as they heare without further adoe or By the hearing of the eare that is with diligent hearkning and attendance sonnes of the stranger 〈◊〉 the â—â—iant or of alienation that is aliens 〈◊〉 strangerâ— from the common-wealth of Israel they and their progenitors So Psal. 144. 7. Isa. 6â— 8. falsly deny or dissemble In the Greeke they lie 〈◊〉 meaning they fainedly submit themselves for feare or other sinister respect against their wils And this agreeth with the last promise of Moses Deut. 33. 29. thy enemies shall falsely deny to thee The originall word is used both for denying Gen. 18. 15. and for lying or falsifying 1 Kin. 13. 18. See after Psal. 59. â—3 and 66. 3. Vers. 46. fade away or fall to wit as leaves of trees that wither Vers. 47. my Rocke in Greeke my God Vers. 48. that giveth vengeances to me that is giveth me power to be avenged of my foes or giveth vengeances for me that is avengeth and punisheth for my sake Whereupon he is called the God of vengeances Psal. 94. 1. So to give vengeance is to execute it NuÌ„ 31. 3. subdueth bringeth into good order and subjection therefore in 2 Sam. 22. it is said subjecteth or bringeth downe And sometime this word signifieth a subduing by overthrow and destruction as 2 Chron. 22. 10. she subdued for which in 2 King 11. 1. is written she brought to perdition or destroyed Vers. 50. I will confesse thee that is give thee publike and solemne praise and thankes This verse is applied in Rom. 15. 9. to the calling of the Gentiles unto the faith of Christ and praise unto God therefore By which we are taught that of Christ and his kingdome this Psalme is chiefly intended Vers. 51. He maketh great or magnifieth Hee is the magnifier of the salvations that is of the full salvation and deliverance In stead of Magdil that is magnifier in 2 Sam. 22. 51. there is Migdol which is so written as by the vowels signifieth a tower of salvations and by the consonants a magnifier Hereupon the Hebrew Doctors in Midras tillin upon this place say One Scripture saith MAGNIFIER and another saith TOVVER and what tower is made for them The King Christ is as a tower as it is said the tower of salvations it is also written The name of the LORD 〈◊〉 a strong tower c. Prov. 18. 10. it 〈◊〉 anointed or his Messias his Christ as 〈◊〉 in Psal. 2. 2. David and his seed this may be referred both to the first Dividend his posteritie on whom God shewed great mercie and also to our Lord Christ who is called by the Prophets David Ezek. 34. 23 24. Hos. 3. 5. and his seed are his disciples the children which God hath given him Heb. 2. 13. or himselfe is the seed here mentioned Act. 13. 23. Rom. 1. 3. as he also is called Abrahams seed Gal. 3. 16. PSAL. XIX 2 The creatures shew Gods glory 8 The law more clearely revealeth his will 13. His grace cleanseth and sanctifieth through Christ the Redeemer To the master of the musicke a Psalme of David THe heavens doe tell the glory of God and the out-spred firmament sheweth the worke of his hands Day unto day uttereth speech and night unto night manifesteth knowledge There is no speech and no words not heard is their voice Thorow all the earth gone out is their line and to the utmost end of the world their speakings he hath put a tent in them for the Sunne And he is as a bridgeroome going forth out of his privy chamber joyeth as a mighty man to run a race From the utmost end of the heavens is his egresse and his compassing regresse is unto the utmost ends of them and none is hid from his heat The law of Iehovah is perfect returning the soule the testimony of Iehovah is faithfull making wise the simple The precepts of Iehovah are right giving joy to the heart the commandement of Iehovah is pure giving light to the eyes The feare of Iehovah is cleane standing to perpetuallaie the judgements of Iehovah are truth just they are together To be desired more than gold and than much fine gold and sweeter than hony and liquor of the hony combes Also thy servant is clearely admonished by them in keeping of them there is much reward Vn advised errours who doth understand from secret faults cleanse thou me Also from presumptuous sinnes withhold thou thy servant let them not have dominion in me then shall I be perfect and made cleane from much trespasse Let the words of my mouth and the meditation of my heart before thee be to favourable acceptation Iehovah my Rocke and my Redeemer Annotations DOe tell to wit unto men and so give occasion unto them to tell as the Chaldee translateth They that looke upon the heavens doe tell c. the glory that is the glorious worke so in Ex. 16. 7. Num. 14. 21 22. Ioh. 11. 40. the out-spred firmament the whole cope of heaven with the aire as the Chaldee saith they that behold the aire which though it be soft and liquid and spred over the earth yet is it fast and firme and therefore called of us according to the common Greeke version a firmament the holy Ghost expresseth it by another terme Mid-heaven
fathers 1 Chron. 17. 11. another saith for it sleepe that is die 2 Sam. 7. 12. the untimelybirth or fallen birth meaning fallen before due time So Iob. 3. 19. Eccles. 6. 3. 5. Vers. 10. Ere that they shall perceive or Before men shall understand He speaketh to the wicked of their sudden destruction The meaning seemeth to be this Ere men shall perceive or feele the pricking of your thornes which are thornes of the Bramble God will as with a whirlewind destroy every of them The bramble or brier mentioned also in Iothaâ—s parable Iudg. 9. 14 15. hath strong and sharpe thornes fit to resemble the evill counsels and deeds of the wicked The Hebrew Sir is used both for a thorne and a pot wherefore some here translate poâ—s yet yeelding the same sense The Greeke turneth it thornes as alive or even quicke which noteth sudden destruction as Psal. 55. 16. let them goe downe to hell alive or their lively vigour which made them feare no destruction as Psal. 38. 20. my enemies are alive are mightie This word is sometime used for raw flesh 1 Sam. 2. 15 which some that translate the former word pots retain also here even in wrath or aâ— with burning anger We may also understand the word thorne thus as well the living thorne that is fresh and greene as the thorne of burning that is the burnt or seare thorne because on the bramble some of the thornes are parched and arie when others are young and greene he will tempestuously whirle it away God will take away or skare away it that is every thorne as with a whirlwind or tempest For as with a whirlwind that passeth the wicked is no more Prov. 10. 25. Vers. 11. his feet in bloud This noteth both the greatnesse of the slaughter and comfortable use which the just shall make hereof Compare Psalm 68. 24. Esay 63. 3. Rev. 14. 20. Vers. 12. earthly man Hebr. Adam put here for men in generall as son for sons 2 King 21. 6. with 2 Chr. 33. 6. See also Ps. 8. 9. fruit that is a comfortable reward after their labours and troubles As Heb. 12. 11. Jam. 3. 18. So the Chaldee translateth it a good reward God that judge or Gods judging A mystery of the holy Trinitie used sundry times in the Scripture as Gods caused me to wander Gen. 20. 13. he is holy Gods Ios. 24. 19. he is living Gods Ier. 10. 10. though most commonly it is otherwise See the note on Psal. 3. 3. PSAL. LIX David prayeth to be delivered from his enemies 7 He complaineth of their crueltie 9 He trusteth in God 12 He prayeth against them 17 He praiseth God To the Master of the Musicke Corrupt not Michtam of David when Saul sent and they kept the house for to kill him DEliver me from mine enemies O my God from them that rise up against me set thou me on high Deliver me from the workers of painfull iniquitie and save thou me from the men of blouds For loe they lay wait for my soule the strong doe draw together against mee not for my trespasse nor for my sinne Iehovah Without iniquitie in me they runne and make ready raise thee up to meet mee and see And thou Iehovah God of hosts God of Israel awake to visit all the heathens bee not gracious to any that unfaithfully worke iniquitie Selah They returne at evening they make noise as a dogge and compasse the Citie Loe they utter with their mouth swords are in their lips for who heareth But thou Iehovah wilt laugh at them thou wilt mocke at all the heathens His strength unto thee will I take heed for God is mine high defence The God of my mercie will prevent me God will let mee see on mine enviers Slay them not lest my people forget make them wander abroad in thy power and bring them downe our shield Lord. The sinne of their mouth the word of their lips when they shall be taken in their haughtinesse and of cursing and of false deniall let them tell Consume in wrath consume and let them be no more and let them know that God ruleth in Iakob to the ends of the earth Selah And they shall returne at evening make noise as a dog and compasse the citie They shall wander abroad for to eat and shall howle if they be not satisfied But I will sing thy strength and will shout at morning thy mercie for thou hast beene an high defence to me and a refuge in day of my distresse My strength unto thee will I sing Psalme for God is mine high defence the God of my mercy Annotations COrrupt not or bring not to perdition See Plasm 57. 1. Michtam a notable song see Psalm 16. 1. to kill him or to doe him die Saul having cast his speare at David and missed him sent messengers after unto Davids house for to keepe or watch him and to kill him But his wife Michal Sauls daughter bewrayed the matter let David downe at a window and so he escaped 1 Sam. 19. 10 11 12. Hereupon he made this Psalme Vers. 2. set mee on high set mee aloft where I may be safe that my foes reach not to me Vers. 4. not for my trespasse to wit against them as else-where David professeth 1 Sam. 24. 10 12. Vers. 5. without iniquitie to wit of mee or on my part understanding it of sinne as in the former verse or without punishment understanding it of the enemies they runne c. Iniquitie is often used for Punishment See Psalm 69. 28. Or without iniquitie without blame in their owne conceit as in Ierem 50. 7. their enemies said wee offend not because they have sinned c. to meet me meaning for good that is to assist me For sometime meeting is to oppose and resist Psal. 35. 3. Vers. 6. to visit namely with punishment as Exod. 20. 5. See otherwise in Psal. 8. 5. the heathens that is the wicked mine enemies called here heathens as elsewhere strangers Psalm 54. 5. unfaithfully worke or distoyally commit See this word Psal. 25. 3. Vers. 7. They returne at evening The enemies like hungry dogs come at evening secretly to surprise and devoure me So wicked persecutors are likened to dogs Psal. 22. 17. or it may be a prophesie of their extreme poverty that when others goe to rest they goe about howling for meat make noise as a dog barking grinning howling as a dog for his meat as after vers 15 16. therefore the Greeke turneth it they are hungry Vers. 8. utter or well out as from a fountaine belch or babble as Prov. 15. 2 28. This similitude is explained Ierem. 6. 7. As the fountaine casteth out her waters so shee casteth out her malice swords c. that is they speake sharpe devouring words So the Chaldee interpreteth it words that are sharpe like a sword See Psalm 57. 5. who heareth These are the adversaries words who thought that none did heare or as the Chaldee addeth would punish them
23. came into Egypt being sent for by Pharaoh and incouraged thereto by God him-selfe Gen. 45. 17 20. and 46. 3 4. of Cham the father of Mizraim or Egypt see Psal. 78. 51. Vers. 24. increased made them fructifie that the land was soone full of them Exod. 1. 7 9. Vers. 25. to deale craftily or conspire guile fully for their destruction as Gen. 37. 18. Pharaoh and his people fretting at Israels prosperity thought to worke wisely with them when they plotted their ruine Exod. 1. 9 10 12 c. Vers. 26. had chosen to be Moses his mouth to the people and Prophet to Pharaoh Exod. 4. 12 14 16. and 7. 1 2 c. Vers. 27. words of his signes the signes which he spake and commanded together with the doctrine and use of them for letting of Israel goe See Exod. 7. 1 2 3 c. Or words of signes as words of song Psal. 137. 3. are signes and songs So Psal. 145. 5. Vers. 28. darknesse the ninth plague of Egypt where was black darknesse in all the land for three dayes that no man saw another nor rose from the place where he was Exod. 10. 22 23. turned not rebellious or they disobeyed not see Psal. 5. 11. that is his words or word were not disobeyed or changed but effected as God had spoken see a like phrase noted on Psal. 49. 15. Or they may be referred to Moses and Aaron who performed the things commanded them though with danger to them Vers. 29. to bloud the first of the ten plagues Exod. 7. See Psal. 78. 44. Vers. 30. frogs the second plague Exod. 8. 3 6. Psal. 78. 45. Kings Pharaoh and his Princes so Esa. 19. 2. Vers. 31. swarme of flyes or beasts see Psal. 78. 45. This was the fourth plague Exod. 8. 24. lice the third plague All the dust of the land was lice and went upon man and beast Exod. 8. 17. Vers. 32. showers of raine in stead whereof they had haile the seventh plague Exod. 9. See Psal. 78. 47. of flames that is sorely flaming and blasting never was the like there seene Exod. 9. 24. Vers. 33. tree for trees so after verse 34. 40. and often See Psal. 34. 8. Vers. 34. grashopper or locust the eight plague Exod. 10. see Psal. 78. 46. Vers. 36. the first-borne the tenth plague whereof see Psal. 78. 51. Vers. 37. feeble ready to fall through weaknes there being an armie of six hundred thousand men Exod. 12. 37. and 13. 18. A like promise is made to the Church Esa. 33. 24. Vers. 38. dread of them that is of death for their sakes so that they forced them out and gave them treasures Exod. 12. 33 35. See the like speech Esth. 8. 17. and. 9. 2. Vers. 39. a fire that they might travell night and day towards the promised land Exod. 13. 21. Psa. 78. 14. Vers. 40. quaile that is quailes which for their lust he gave them Numb 11. Compare Psal. 78. 27 28. bread Manna whereof see Psal. 78. 24 25. and Exod. 16. Vers. 41. the Rocke at Rephidim Exod. 17. and at Kadesh Numb 20. a river so that the people and their beasts dranke Numb 20. 11. and for this the wilde beasts Dragons Ostriches honoured God Esa. 43. 20. this mercy is applied to other times Isa. 48. 21. Vers. 44. heathens the seven nations whereof see Psal. 78. 55. Vers. 45. keepe his lawes The end of all Gods mercies was that he might be glorified in his peoples obedience see Exod. 19. 4 5 6. Deut. 4. 1 40. and 6. 21 24 25. PSAL. CVI. The Psalmist exhorteth to praise God 4 He prayeth for pardon of sinne as God did with the fathers 7 The storie of the peoples rebellion and Gods mercies 47 He concludeth with prayer and praise HAlelu-jah Confesse ye to Iehovah for he is good for his mercy endureth for ever Who can expresse the powers of Iehovah can cause to heare all his praise O blessed are they that keepe judgement is he that doth justice in all time Remember me Iehovah with the favourable acceptation of thy people visit me with thy salvation To see the good of thy chosen to rejoyce with the joy of thy nation to glory with thy inheritance We have sinned with our fathers we have done crookedly we have done wickedly Our fathers in Egypt did not prudently minde thy marvellous workes they remembred not the multitude of thy mercies but turned rebellious at the sea at the red sea Yet he saved them for his Name sake to make knowne his power And he rebuked the red sea and it was dried up and he led them in the deeps as in the wildernesse And he saved them from the hand of the hater and redeemed them from the hand of the enemie And the waters covered their distressers one of them was not left And they beleeved in his words they sang his praise They made haste they forgat his workes they waited not for his counsell But lusted with lust in the wildernesse and tempted God in the desart And he gave to them their request and sent leannesse into their soule And they envied at Moses in the campe at Aharon the holy one of Iehovah The earth opened and swallowed up Dathan and covered over the congregation of Abiram And a fire burned in their congregation a flame burnt up the wicked They made a calfe in Horeb and bowed themselves to a molten Idoll And turned their glory into the forme of an Oxe that eateth grasse They forgat God their Saviour that did great things in Egypt Marvellous workes in the land of Cham fearefull things by the red sea And he said to abolish them had not Moses his chosen stood in the breach before him to turne his wrathfull heat from destroying them And they contemptuously refused the land of desire they beleeved not his Word But murmured in their tents they heard not the voice of Iehovah And he lifted up his hand to them to fell them in the wildernesse And to fell their seed among the heathens and to fanne them in the lands And they were joyned to Baal-pehor and did eat the sacrifices of the dead And moved indignation by their actions and the plague brake in upon them And Phineas stood and executed judgement and the plague was restrained And it was counted to him for justice to generation and generation for ever And they caused servent wrath at the waters of Meribah and evill was to Moses for their sake For they bitterly provoked his spirit and he pronounced it with his lips They abolished not the peoples which Iehovah had said unto them But mixed themselves among the heathens and learned their works And served their Idols they were to them for a snare And they sacrified their sonnes and their daughters to Devils And shed innocent bloud the bloud of their sonnes and of their daughters whom they sacrificed to the Idols of Canaan and the land was impiously distained with blouds And they defiled themselves by their