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
the spiritually Egyptians by whose sinne the third part of the sea became blood and of other waters became wormewood Revel 8. 8. 11. there be the like plagues from the phials or cups of Gods Angels as are here by the rod of Gods messengers their sea rivers and fountaines becomming blood they having shed the blood of Saints and Prophets and God giving them blood to drinke for they are worthy Revel 16. 3. 6. Of this plague the Psalmist also speaketh Psal. 78. 44. and 105. 29. Contrariwise God blesseth his people by turning for them the rockes to rivers and fountaines of waters Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drinke Ioh. 4. 10. 14. Rev. 22. 1. 17. Vers. 21. died so in Antichrists sea every living soule dyeth Revel 16. 3. as by their impietie they had caused the third part of such to dye before Revel 8. 9. Contrariwise in the holy land corrupt waters are healed the creatures in them live and fish are multiplied Ezek. 47. 8. 9. stunke whereas the waters of Egypt served them for drinke Ierm 2. 18. there being no raine in the Countrey Deut. 11. 10. 11. God turning them to stinking blood and killing the fish the plague was the more grievous For fishes were their common food Numb 11. 5. the flesh of many beasts they through superstition would not eate of Exodus 8. 26. so that which the Prophet after threatneth was now upon them The fishers mourned and all they that cast angle into the brookes lamented and they that spread nets upon waters languished Esay 19. 8. Vers. 22. did so as before in verse 11. They could by inchantments increase their owne plagues but not ease themselves see Exodus 8. 7. 8. But where had they water to turne into blood either they found some by digging about the river verse 24. or they had some fetched from another place as Gosen see the notes on v. 18. wexed strongs the Greeke saith was hardened see verse 13. Vers. 23. set not that is regarded not nor cared for this wondrous plague so the setting of the heart signifieth carefull regard Exod. 9. 21. Prov. 22. 17. 2 Sam. 18. 3. CHAP. VIII 1 God threatneth Pharaoh if hee send not Israel away to plague his Realme with frogges 5 Aaron stretcheth out his hand and the second plague frogs come out of the waters over all the land 7 The Magicians doe the like 8 Pharaoh sueth to Moses 12 And Moses by praier removeth the frogs away 15 Pharaohs heart is hardned 16 The third plague dust is turned into lice on man and beast 18 The magicians could not doe so yet Pharaoh is hardned 20 God threatneth the fourth plague swarmes of flies upon the Egyptians 22 exempting Israel in Goshen 24 The land is corrupted with the swarmes 25 Pharaoh inclineth to let the people goe 30 Moses by praier removeth the swarmes away 32 Pharaoh is bardned againe AND Iehovah said unto Moses Goe in unto Pharaoh and say unto him thus saith Iehovah send away my people that they may serve me And if thou refuse to send them away behold I smite all thy border with frogs And the river shall abundantly bring forth frogs and they shall come up and enter into thy house and into thy bedchamber and upon thy bed and into the house of thy servants and upon thy people and into thy ovens and into thy troughs of dough And the frogs shall come up upon thee and upon thy people and upon all thy servants And Iehovah sayd unto Moses Say unto Aaron stretch forth thine hand with thy rod over the streames over the rivers and over the ponds cause frogs to come up upon the land of Egypt And Aaron stretched out his hand over the waters of Egypt and the frogs came up and covered the land of Egypt And the Magicians did so with their inchantments and caused frogges to come up upon the land of Egypt And Pharaoh called for Moses and for Aaron and said Intreat ye Iehovah that he may take the frogs from me and from my people and I will send away the people that they may sacrifice unto Iehovah And Moses said unto Pharaoh Glorie over me when I shall intreat for thee and for thy servants and for thy people to cut off the frogs from thee and from thy houses onely in the river they shall remaine And he said to morrow and he said be it according to thy word that thou maist know that there is none like Iehovah our God And the frogs shall depart from thee and from thy houses and from thy servants and from thy people onely in the river they shall remaine And Moses and Aaron went out from Pharaoh and Moses cryed unto Iehovah because of the frogs which he had put upon Pharaoh And Iehovah did according to the word of Moses and the frogs dyed out of the houses out of the villages and out of the fields And they gathered them together upon heapes and the land stanke And Pharaoh saw that there was a breathing and he made his heart heavy and hearkened not unto them euen as Iehovah had spoken And Iehovah sayd unto Moses Say unto Aaron stretch out thy rod and smite the dust of the land and it shall be turned to lice in all the land of Egypt And they did so and Aaron stretched out his hand with his rod and smote the dust of the land and there were lice on man and on beast all the dust of the land was lice in all the land of Egypt And the Magicians did so with their inchantments to bring forth lice but they could not and there were lice on man and on beast And the Magicians sayd unto Pharaoh This is the finger of God and Pharaohs heart waxed strong and he hearkned not unto them even as Iehovah had spoken And Iehovah said unto Moses Rise up earely in the morning stand before Pharaoh lo◠〈◊〉 commeth forth to the waters and say 〈◊〉 〈◊〉 him thus saith Iehovah Send away my people that they may serve mee Else if thou wilt not send away my people behold I will send a mixed swarme upon thee and upon thy servants and upon thy people and into thy houses and the houses of the Egyptians shall be full of the mixed swarme and also the ground where on they art And I will marvellously sever in that day the land of Go 〈…〉 upon which my people standethy that there shall 〈◊〉 mixed 〈◊〉 there to th◠〈◊〉 maist 〈…〉 that I am Iehovah in the 〈◊〉 of the 〈◊〉 And I will put a 〈◊〉 de 〈…〉 people and 〈◊〉 by people 〈…〉 all 〈…〉 be And Iehova◠did 〈…〉 there came a heavie 〈…〉 I the house of Pharaoh and the house of 〈…〉 into all the land of Egypt 〈◊〉 land was corrupted by reason 〈…〉 Pharaoh 〈…〉 and sayd 〈…〉 the land And Moses said 〈…〉 to doe 〈…〉 shall 〈…〉 shall 〈…〉 of the Egypt 〈…〉 〈…〉 not 〈◊〉 us We will goe three dayes
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-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
the former to shew Ioseph to be of the number he and his children as Gen. 46. 20. 27. Vers. 6. brethren who were caried out of Egypt and buryed in Sychem in the land of Canaan Act. 7. 16. generation that is the men of that generation or age both Israelites and Egyptians see Gen. 6. 9. Vers. 7. increased or bred-swiftly as the fishes or ceeping things of the earth which of this word have their name See Gen. 1. 20. And this was when the time of the promise drew nigh which God had sworne to Abraham Act. 7. 17. wherof see Gen. 12. 2. and 15. 5. c. most exceedingly Hebrew with vehemency vehemencie as Gen. 7. 19. and 30. 43. They became a nation great mighty and populous Deut. 26. 5. Vers. 8. new another King saith the Greek version which Stephen followeth Act. 7. 18. knew not this word is used both for knowledge and understanding with the mind for acknowledging regard with the affections both which might be in this King Eccles. 2. 19. Psa. 31. 8. Hos. 2. 8. T 〈…〉 Chaldee expoundeth it thus which confirmed not the decree of Ioseph Vers. 10. with them or against them as the Gr. word which also Stephen useth in Act. 7. 19. implieth that is wisely keepe them under At this time the sonnes of Israel began to corrupt their religion and to commit whordome with the idols of Egypt for which God was angry with them Ezek. 23. 8. and 20. 5. 7. 8. Ios. 24. 14. And he turned the heart of the Egyptians to hate his people to deale-craftily with his servants Psal. 105. 25. warre or understand occasions of warre the Greeke saith when warre befalleth us goe up to weet into Canaan Thus Satan sought to hinder the fulfilling of Gods promise Gen. 46. 3. 4. Vers. 11. task-masters Hebrew princes of taskes or of tributes that is commissaries to exact of Israel tasks and servile works as the Greeke translateth masters over works the Chaldee calleth them rulers evill doers So because Israel served not the Lord their God with gladnesse of heart hee made them serve their enemies with much affliction put a yoke of yron upon their necke as he threatned againe after this Deut. 28. 47. 48. And thus the oracle was fulfilled Gen. 15. 13. treasure cities or cities of store wherein to lay up both the fruits of the earth as 2 Chron. 32. 28. and other provision of armory and warlike furniture wherfore the Greeke translateth fortified cities Raamses this differeth in writing from Rameses spoken of in Gen. 47. 11. and Exod. 12. 37. the Ierusalemy Thargum calleth it Philusin otherwise named Pelusium and the former Pithom he calleth Tenis or Tanis Vers. 12. as they that is the more they afflicted them the more they multiplied There is no wisdome prudency or counsell against the Lord Prov. 21. 30. encreased or spred abroad Hebrew brake forth with sudden increase see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it wexed strong This mercy of God David celebrateth saying And hee increased his people mightily and and made them stronger then their distressers Psal. 105. 24. Vers. 13. rigor or fiercenesse which English word commeth of the Hebrew Pherec the Greek translateth it force the Chaldee hardnesse The Israelites were forbidden to rule after this manner one over another Levit. 25. 43. 46. Hereupon Egypt is called the house of servants or bondmen Exod. 20. 2. and for the hardnesse of the servitude an yron fornace Deut. 4. 20. and because King Pharaoh caused this bondage it is called the house of Pharaoh 1 Sam. 2. 27. Vers. 14. bitter in Greeke sorrowfull Ver. 15. Shiphrah in Greeke Sepphora and the other Phoua These seeme to be the chiefe of the midwives The Thargum Ierusalemy maketh them to be Hebrew women of Levi Iochebed and Miriam Vers. 16. stooles a peculiar round seat for women in travel the Hebrew word is not used elsewhere but in Ier. 18. 3. for a wheele or frame which potters worke upon The Greeke translateth not the word but the sense saying and they bee about to bring forth kill him this hath alwayes beene Satans subtiltie to labour the death of the men children the strongest and valiantest of Gods people So the great red Dragon of the Romane Empire stood ready to devoure the manchild which the woman the Church of Church Christ was about to bring forth Rev. 12. 3. 4. 5. as here Pharaoh King of Egypt likened to a great Dragon lying in the midst of his rivers Ezek. 29. 3. would have devoured the males of Israel Vers. 19. Pharaoh this was a name of honour common to all the Kings of Egypt as is noted on Gen. 12. 15. unto them Thargum Ierusalemy expounds it thus ere the midwife comes at them they pray to their Father which is in heaven and he answereth them and they doe bring forth Vers. 21. that he Hebrew and he them the Hebrew lahem is properly them men and so may be understood of the Israelites who being spared by the midwives lived to have families Or it is put for lahen them women the couragious midwives to whom God made houses that is gave them children and families So the Prophets some time vary the gender as in 1 King 22. 17. lahem for which in 2 Chro. 18. 16. is written lahen Also in 1 Chron. 10. 7. bahem which in 1 Sam. 31. 7. is written bahen And so the Gr. here Thargum Ierusalemy referreth it to the women saying because the midwives feared before the Lord therefore they got them a good name in a strange nation and made them houses the house of the Levites and the house of the High priesthood See the like after in Exod. 2. 17. also in Iudg. 21. 22. and before noted on Gen. 4. 7. Vers. 22. all his people so from secret oppression proceeding to open tyranny evill intreating our fathers making their babes to bee cast out that they might not be saved-alive Act. 7. 19. which though Israels sinne did deserve Ezek. 20. 5. 7. 8. yet God after repayed to the Egyptians in turning the waters of their river into blood and slaying all their firstborne Exod. 7. 20. 21. and 12. 29. 30. that is borne namely to the Hebrewes or Iewes as the Greeke and Chaldee doe expresse CHAP. II. 1 Moses is borne and hidden three moneths 3 then in an Arke he is cast into the flags 5 He is found and brought up by Pharaohs daughter as her owne sonne 11 He looketh on his brethrens wrongs and slayeth an Egyptian 13. He reproveth an Hebrew that wronged his neighbour 15 Hee fleeth for feare of his life into Midian 17 rescueth the Priests daughters from the violence of the sheepherds 21 He dwelleth with the Priest and marieth Zipporah his daughter 22 of whom he begetteth Gershom 12 God respecteth Isreels crie AND there went a man of the house of Levi and hee tooke the daughter of Levi. And the woman conceived and bare a sonne
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b 〈…〉 three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ— 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â— no not Hebr. and not meaning though he should be s 〈…〉 tten with many plagues yet hee would not let them goe willingly Or and not may 〈◊〉 here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâ—e and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ— in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark 〈…〉 to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaâ—â—oh 〈◊〉 saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
his feet and said Surely a husband of bloods art thou to me And he let him goe then shee said a husband of bloods for the circumcisions And Iehovah said to Aaron Goe to meet Moses into the wildernesse and hee went and met him in the mountaine of God and kissed him And Moses told Aaron all the words of Iehovah who had sent him and all the signes which he had commanded him And Moses went and Aaron and they gathered together all the Elders of the sons of Israel And Aaron spake all the words which Iehovah had spoken unto Moses and he did the signes in the eyes of the people And the people beleeved and they heard that Iehovah had visited the sonnes of Israel and that hee had seene their affliction and they bended downe the head and bowed themselves Annotations BVt beheld Hebr. and beheld or and if as the Greeke translateth it adding this question what shall I say unto them So hên behold is used for im if in Ier. 3. 1. Moses having experience of former refusall Exod. 2. 14. feareth the like againe and maketh exceptions Vers. 2. a rod or a staffe as in Gen. 38. 18. Aâ— instrument which shepherds used to guide their sheepe with Lev. 27. 32. with it Moses now fed Iethroes flocke but God sanctified it to work 〈…〉 miracles by and to feed his people Israel Therfore it is after called the rod of God v. 20. and many great things were effected by it To this the Prophets after have reference as feed thy people 〈◊〉 thy rod c. Mich. 7. 14. Vers. 3. was turned to or became a serpent 〈◊〉 the word turned is expressed in Exod. 7. 15. and the Greeke here addeth it in verse 17. As the shining of Moses face and veile put upon it Exod. 34. 30. 33. signified the glory of his ministerie and the hiding of the end thereof from unbeleeving Israelites 2 Cor. 3. 7. 13. 16. so his rod turned to a serpent was here for a signe to such as would not otherwise beleeve him verse 5. 8. 9. signifying that his ministery should become deadly to all that by faith saw not the end of the same to be theredemption of Abrahams seed by Christ Luk. 1. 68. 74. Rom. 10. 4. Gal. 3. The feeding of Gods people with his rod was a signe of life and grace and comfort Mith. 7. 14. 15. Psal. 23. 4. the rod turned to a serpent was a signe of death Gen. 3. Num. 21. 6. Esa. 14. 29. Ierem. 8. 17. from before or from the face of it for feare because all serpents are odious to man and this was terrible called a dragon in Exod. 7. 10. So the woman fled from the face of the serpent Revel 12. 14. Vers. 4. by 〈◊〉 taile which was dangerous to d 〈…〉 n lest hee 〈◊〉 be bitten thereby howbeit Moses obeying in faith had no hurt but the serpent was turned to a rod againe so that ministration of Moses which turneth to the unbeleevers unto death is to the obedient become an instrument of guiding them as a flocke unto life and salvation by Christ Mark 16. 18. 2. Cor. 2. 15. 16. and 3. 6. 16. Gal. 3. 24. The Hebrew Doctors barely apply it to the present case thus as the serpent biteth and killeth the sonne of Adam so Pharaoh and his people did bite and kill the Israelites but hee was turned and made like a drie sticke â—inkei R. Eliezer c. 40. Vers. 5. That they may this sheweth the end of the former signe was to worke faith and it is an unperfect speech as if he should say Doe this before them that they may beleeve Such wants the holy Scripture of 〈…〉 supplieth in the beginning or end of speeches as in Mar. 14. 49. but that the scriptures might be fulled which another explaineth thus but all this is done that the scriptures of the Prophets might be fulfilled Matth. 26. 56. So in 2 Sam 5. 8. these words are wanting hee shall be chiefe and Captaine which are afterwards supplied in 1 Chron. 11. 6. and sundry the like See Exod. 13. 8. and 16. 8. and 18. 11. and 3â— 32. Verse 6. leprous as snow that is white as snow as the Chaldee translateth The leprosie was a sore contagious disease and by man incurable and God laid it sometime suddenly upon persons for their great sinnes as upon Mary the sister of Moses Num. 12. 10. upon Gehazi 2 King 5. 27. and lepers were shut out of other mens company See the law hereof Levit. 13. And they that were thus leprous as snow were as dead their flesh halfe consumed Numb 12. 10. 12. Vers. 7. as his flesh that is ruddy and lively the Greeke translateth into the colour of his flesh A thing done in the bosonte signifieth secrecie and effectualnesse Prov. 21. 14. Psalme 29. 12. So by this plague of leprosie on Moses hand in his bosome and healing it againe God seemeth to threaten unto Moses himselfe if he refused and to all that should disobey the word of the Lord by his ministories sudden secret and terrible judgement but upon their returne unto him to cure them for hee 〈◊〉 undeth and boaleth Deut. 32. 39. Compare Ex 〈…〉 25. 26. Deut. 28. 27. 35. 59. 60. 61. And Moses hand signifieth his ministerie unto the sonnes of If 〈◊〉 Psal. 77. 21. The Hebrew Doctors apply it thus As the Lapet is uncleane and maketh others 〈◊〉 so were Pharaoh and his people unleane and 〈◊〉 Israel uncleane And when hee made his band 〈◊〉 hee find unto him thus shall Israel bee 〈◊〉 the uncleannesse of the Egyptian Pirkâ—i 〈…〉 c. 40. Vers. 8. the 〈…〉 ice or at the voice which is here given 〈…〉 signe as in Gen. 4. 10. it is unto blood because God by 〈◊〉 signes speaketh unto men and an 〈…〉 word with the signe that it may be heard and understood as 〈◊〉 〈◊〉 30. Ezek. 1. â—9 〈◊〉 〈◊〉 16. So 〈◊〉 calleth them the words of his signâ—â— Psal. 10â— â—7 Vers. 9. to blood This third signe was for like end as the former to signifie unto Israel if they beleoved not that God would bring upon them yet more bloody afflictions and they beleeving hee would avenge them on their enemies Of the Egyptians waters turned to blood see after in Exodus 7. 19. c. V. 10. Oh in Gr. v I pray thee Lord see this word in Gen. 43. 20. so after in v. 13. man of words that is eloquent so a man of 〈◊〉 that is talkative Iob 11. 2. a man of arme that is mighty Iob 22 8. a man of tongue that is a pratler Ps. 140. 12. The Gr. here translateth Iam not sufficient So Paul saith and who is sufficient for these things 2 Cor. 2. 16. from daies heretofore Heb. from yesterday or from the day before used for al daies past see Gen. 31. 2. of an heavy or heavy of mouth that is slow or troubled in speaking hard to be understood of the hearers as the latter of
signe of their destruction if they obeyed not for the desolation of a Countrey is signified by the dwelling of dragons there Mal. 1. 3. Esay 13. â—0 22. Psal. 44. 20. See also the notes on Exodus 4. 3. Vers. 11. wise men Philosophers of these see Genesis 41. 8. sorcerers or witches such as do bewiteh the senses and minds of men by changing the formes of things to another hue And from the Hebrew Cashaph which hath the signification of changing or turning the Greekes have formed their word Bascaino and the Latines Fascino which is to bewitch it is used for unlawfull devillish Arts and Artizens such as Gods Law condemneth and punisheth with death Deut. 18. 10. Exod. 22. 18. and applyed to false teachers and their crafts Gal. 3. 1. Rev. 18. 23. these Egyptian sorcerers were types of seducers who resist the truth as Iannes and Iambres withstood Moses here 2 Tim. 3. 8. where Paul setteth downe the names of the chiefe of these sorcerers as they were kept in the Iewes private records For so to this day in their Babylonian Thalmud tract Menachoth chap. 9. they shew how Iohanne and Mamre chiefe of the sorcerers of Egypt withstood and mocked Moses saying thou bringest straw into Aphraim as water into the sea for they thought he did his miracles by sorcerie whereas the land of Egypt was full of sorcerers This Mamre was also an Amoritish name Gen. 13. 18. called in Greeke Mambree and by Paul Iambres in 2 Tim. 3. 8. where the Syriacke writeth Ianbres for letters are often changed euen in the same tongue as Merodach Esay 39. 1. or Barodach 2 King 20. 12. Nemuel 1 Chro. 4. 24. or Iemuel Exod. 6. 15. and many the like And that not Paul onely but the Iewes commonly so named them appeareth also by a Chaldee paraphrase of the law that goeth under the name of Ionathan there upon this place of Exodus their names are written Ianis and Iambres and in another Hebrew commentarie on the Law called Thanchuma in fol. 40. they are named Ionos and Iombros Among the heathens also their memorie continued though corrupted for Plinie in nat hist. lib. 30. cap. 1. speaketh of Moses and Iamnes and Cabala or as some read it Iotape whom he calleth Iewes by whom Magicke was used And Origen against Celsus lib. 4. sheweth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt and his resistance by Iannes and Mambres magicians Apuleius also a Latine Philosopher in his second Apologie mentioneth one Ioannes among the chiefe Magicians that their names as it seemeth were renowmed over all magicians see the notes on Gen. 41. 8. inchantments or secret sleights jugglings A word not used in this sense save here and in verse 22. and it hath the signification of secret and close conveyance or of glistering like the flame of a fire or sword as Gen. 3. 24. where with mens eyes are dazled And by this word God putteth difference betweene Moses miracles which were done in truth and theirs done by flieght or sorcery which were also figures of the signes and lying wonders that Antichrist worketh 2 Thessal 2. 9. whose Church is called Egypt Revel 11. 8. their rods that is their dragons made of rods or if they were all turned to rods againe it was the greater miracle But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron tooke it into his hand againe And here Moses and Aaron doe overcome Iannos and Iambres at the first in that wherin they most excelled so they that are of God overcome Antichrist for greater is he that is in them than he that is in the world 1 Ioh. 4 3. 4. Vers. 13. waxed strong or hard both by his own impenitency Rom. 2. 5. and Gods just worke in him Exod. 4. 21. Vers. 14. heavy by reason of the hardnesse of it and so unfit to bee lifted up unto the obedience of my word This heauinesse when it is spoken of eies eares hands heart or the like signifieth the dulnesse and unfitnesse to do that which men ought Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said both to bee done of himselfe Exod. 8. 32. and of God Exod. 10. 1. Vers. 17. I smite Aaron it was that smote vers 19. but God by Moses commanded it therefore he principally smote and the rod is said to bee in his hand The Scripture somtime explaineth this as he called Matt. 20. 32. that is he commanded to be called Mar. 10. 49. and he gave Mar. 15. 45. that is he commanded to be given Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before hee brings it to wame him in mercie but useth the time present I smite or am smiting to signifie judgement to bee at hand So Exod. 8. 2. Ver. 18. be wearied both by digging round about the river for waters as vers 24. and being grieved and loathing the waters turned to blood which they shall not be able to drinke as in vers 21. and so the Greek here translateth they shall not bee able to drinke And this plague being threatned to the Egyptians onely it is to be thought the Israelites in Gosen were free froÌ„ this as from other plagues following Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say the plague of blood was blood to the Egyptians and water to the Israelites R. Elias in Sepher reshith chocmah treat of Love ch 7. Here God proceedeth in his worke from signes and wonders to plagues and punishments tenne whereof he bringeth upon Egypt before the Israelites were let goe out of their bondage as there are seven plagues wherewith the spirituall Egypt of Antichrists church is smitten in Revelat. 16. These ten plagues the Hebrew Doctors summe up in tenne letters the first of all their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they meane Blood Frogs and Lice a Mixed swarme Murraine that beasts annoyd Boyles Haile and Locusts Darknesse thicke and First-borne all destroy'd Vers. 19. gathering together that is place of gathering as the Chaldee expounds it the word which is used in Gen. 1. 10. and implieth lakes peoples pits ditches and vessels as after is explained in the end of this verse See also Levit. 11. 36. vessels this word is expressed in the Chaldee and is necessarily implyed in the Hebr. as a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the first Mat. 26. 17. for the first day Mar. 14. 12. and many the like Vers. 20. he lift up the Greeke explaineth it Aaron lift up his rod. to blood as the Egyptians had shed the blood of the children of Israel drowning them in the river Exod. 1. 22. so in this first plague God rewardeth that by turning their waters into blood which R. Menachem on this place saith signified mercy turned unto them to judgement So upon
afarre off This though it were a speciall favour to the Elders and served for confirmation of the things spoken by Moses yet signified it the impotency of the Law which kept men afar off and could not bring them neere unto the Lord nor unite them unto him as the Gospell of Christ doth by faith Heb. 10. 19. 22. and 12. 18. 22. c. Vers. 2. with him with Moses not with the Elders therefore the Greeke translateth with them For the people abode beneath at the foot of the mount the Elders went up as it were halfe way and saw part of Gods glory vers 9. 10. but Moses himselfe went up to the top of the mount into the darke cloud v. 18. For the Law was to bee given by the hand or ministerie of a mediatour Gal. 3. 19. Ver. 3. will doe the Greeke addeth and heare or obey as is expressed in v. 7. Thus the covenant between God and Israel was established by mutuall and willing consent albeit they yet knew not the impossibilitie of the Law which is weak through the flesh Rom. 8. 3. So in Exod. 19. 8. Vers. 4. wrote in a booke Heb. 9. 19. for the stonie tables were written by the finger of God him-selfe Exod. 31. 18. an altar which represented God the first and chiefe party in the covenant pillars or statues the Gr. translateth them stones and pillars were wont to be of stones erected Gen. 28. 18. 22. and 31. 45. and 35. 14. according to or for the twelve tribes that is to represent them the other party in the Covenant and their hard stony nature as the tables of stone signified their stony hearts 2 Cor. 3. 3. 14. See Exod. 31. 1â— Vers. 5. the yong men that is the first borne as the Chaldee translateth which were priests or sacrificers untill the Levites taken in stead of the first-borne of Israel Numb 3. 41. had the priesthood in their tribe And the Hebrew word doth not alwaies signifie men yong in yeers but fit for service or ministerie to their elders so Iesus the servant of Moses and other such servants are often called yong men Exod. 33. 11. Gen. 14. 24. 22. 3. 2 Sam. 18. 15. 1 King 20. 14. of peace-offerings Gr. of salvation By these two sorts of sacrifices whereof see Lev. 1. and 3. chap. the sanctification of the people was testified who by the death of Christ whom these sacrifices did figure out presented themselves wholly to God as obedient servants and shewed thankfulnesse for the peace and salvation which through him they had obtained Rom. 12. 1. 2. Heb. 13. 15. See also the notes on Exod. 19. 10. bullocks and other beasts as the Apostle testifieth of bullocks and of goats Heb. 9. 19. but the one is here named as principall Vers. 6. on the altar and so on the booke Heb. 9. 19 which as it seemeth was laid on the altar to bee sanctified thereby Vers. 7. and obey or heare hearken unto that is g 〈…〉 y learne and obey See the notes on Exodus 4. 31. Vers. 8. on the people which may be meant of the twelve pillars set up to represent the people vers 4. Howbeit the Chaldee paraphrase saith he sprinkled it on the Altar to make propitiation for the people Thus the first covenant or testament was not dedicated without blood as the Apostle observeth in Heb. 9. 18. 23. and the patternes of heavenly things were purified by the blood of these sacrifices signifying that Christ by his death should sanctifie himselfe for his people and them unto himselfe by the blood of a better testament Iohn 17. 19. Heb. 9. 13. 14. 1 Pet. 1. 2. And whereas the sprinkling and purifying in the Law was usually done with water scarlet wooll and hyssope Levit. 14. 6. 7. the Apostle telleth us that this here was so done though Moses nameth them not Heb. 9. 19. behold c. the Apostle explaineth it thus This is the blood of the Covenant or of the Testament which God hath commanded unto you Heb. 9. 20. Thus the Sacrament of the old Testament confirmed by the blood of beasts had a resemblance unto the New Testament established upon better promises and confirmed by the blood of Christ. But that was for workes of the Law this is for remission of sins Mat. 26. 28. Heb. 9. 15. Vers. 10. the God that is signes of the glory and presence of the God of Israel For never man saw God neither can see him 1 Tim. 6. 16. Therefore the Chaldee expounds it The glory of the God of Israel and the Greeke translateth they saw the place where the God of Israel stood of Saphire bricke Hebrew bricke of Saphire whereby is meant Saphire stone hewed like bricke wherewith the place under him was paved So also the Greeke translateth it Or it may be Englished of whitenesse of Saphire that is of white Saphire stone for bricke â—ath the name in Heb. of whitenesse The Chaldee translateth under the throne of his glory was as 〈◊〉 were a worke of precious stone The Saphire is also mentioned in Ezekiels vision of Gods Throne and glorie Ezekiel 1. 26. It is a very precious transâ—atent stone of the colour of the skie see Ex 〈…〉 s 28. 19. The worke of bricke might call them 〈◊〉 remember their bricke worke in Egypt Exodus 1. 14. and 5. 16. 19. from which bondage God now had brought them to labour in the heavenly worke of his Law and the mysteries of â—he same whereby the throne of his glory should be erected among them and his Church which â—s as the footstoole of the Lord Lam. 2. 1. should have the foundations laid with Saphires Esay 54. â—1 and such should be the polishing of the Saints Lamentations 4. 7. the body the Greeke â—nd Chaldee translate the sight or semblance of heaven And this cleere heavenly appearance â—id see forth the favour of God towards them 〈◊〉 keepe his Covenant as on the contrary a darke or cloudy Heaven is a signe of Gods displeasure Ieremy 4. 23. 28. Zeph. 1. 15. It signified also the cleannesse puritie that should be in the people of God for clearnesse or in puritie Vers. 11. the Nobles or the select or chosen men as the Greeke translateth meaning those Elders spoken of in verse 9. laid not his hand that is hurt or affrighted them not because they went up by the leave and Word of God not of their owne temeritie which was before forbidden Exodus 19. 21. So the laying of the hand often signifieth Nehemiah 13. 21. Psal. 55. 21. so the Chaldee translateth they had not hurt and the Greeke not one of them was dismayed or killed did eate c. The Chaldee paraphraseth they saw the glory of God and rejoyced in their sacrifices which were accepted as if they had eaten and drunke So other of the Hebrewes as in Elle shemoth rabbah say they fed their eyes with the brightnesse of the Majestie of God Christ promising felicitie to his Disciples sayth
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
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-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
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
and all the vessels thereof the Laver and the foot thereof The tapestrie-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile for the gate of the court the cords thereof and the pins thereof and all the vessels of the service of the Tabernacle for the Tent of the Congregation The garments of ministery to minister in the Holy place the garments of holinesse for Aaron the Priest and the garments of his sons to minister-in-the-priests-office According to all that Iehovah commanded Moses so the sonnes of Israel made all the worke And Moses saw all the worke and behold they had done it as Iehovah had commanded so had they done and Moses blessed them Annotations OF ministery whereof see Exod. 31. 10. of holinesse that is the holy garments specified in Exodus 28. V. 2. Ephod described in Exod. 28. 6. c. V. 3. beat-thinne or spread abroad wiers or threds of those plates in the blew or in the midst of w ch the Gr. translateth with the blew c. For the gold thred was twisted with the blew with every of the other colors as is noted on Exodus 28. 6. Vers. 6. Beryl see Exod. 28. 9. Ver. 8. Brestplate whereof see Exod. 28. 15. c. V. 10. Smaragd or Emeraud see Exod. 28. 17. Vers. 22. woven worke Hebrew worke of the weaver see Exod. 28. 31. c. Ver. 24. twisted or twined the Greeke addeth and bysse that is fine linnen twined See the notes on Exod. 28. 33. Vers. 27. coats whereof see Exod. 28. 40. Ver. 28. goodly ornaments this words is sometime used for the Bonnets themselves as in Ezek. 44. 18. Vers. 30. crowne of holiness that is holy crowne or separation as both the Hebrew and Greeke signifieth see Exod 29. 6. and 28. 36. Vers. 32. so did they this hath respect unto the charge before given Ex. 25. 40. and for this cause the particulars have been repeated by Moses that all might see the care which he and the workmen had to make all things both for matter and forme according to the patterne and commandement given of God Such faithfulnesse also was in Christ Heb. 3. 2. and ought to be in all Christians concerning Gods heavenly ordinances in his Church whereof these things were a patterne and shadow Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21. Vers. 33. bars or barre an in Exod. â—5 11. Vers. 37. to be set in order Hebr. lamps of ordering or of disposition which the Priest were to trim every day see the notes on Exod. 27. 21. the Greeke translateth lamps of burning Vers. 38. of sweet spices in Greeke of composition that is the compounded incense Ver. 42. all the worke or all the service which the Gr. calleth Preparation or Furniture V. 43 saw or viewed as he that was charged with the oversight of this whole work Exodus 25. 40. the worke in Gr. works blessed them that is as Gods publike minister pronounced a blessing from the Lord upon these workmen see Gen. 14. 19. Herein Moses was a figure of Christ who will blesse them that faithfully observe the Commandements of God 2 Tim. 4. 7. 8. for who so is a doer of the worke this man shall be blessed in his deed Iam. 1. 25. Hereupon the Hebr. say Worke is a great thing for Shecinah that is the Divine presence or Majestie of God in Christ dwelled not in Israel untill they had done the worke as it is written in Exod. 39. 43. AND MOSES SAVV ALL THE VVORKE c. AND MOSES BLESSED THEM And how did heè blesse them Hee said unto them The Lord vouchsafe that the Divine-presence Shecinah may dwell in the worke of your hands And so it came to passe as it is said in Exod. 40. 34. And the cloud covered the Tent. c. and the glory of the Lord filled the Tabernacle R. Elias in Reshith chocmah fol 420. a. CHAP. XL. 1 The Lord commandeth the Tabernacle to be reared 4 and things to be set in order therein 8 and the Court to be set about it 9 The Tabernacle and all the vessells thereof the Altar and Laver to bee anointed with oile 12 Aaron and his sons to be washed cloathed anointed sanctified 16 Moses obeyeth and reareth up the Tabernacle 21 carieth in the Arke 22 placeth the Table 24 and the Candlesticke 26 and the golden Altar 29 and the brazen Altar 30 and the Laver 33 and reare 〈…〉 up the Court 34. A cloud covereth the Tabernacle and Gods glory filleth it 38. The cloud was on the Tabernacle by day and fire by night continually ANd Iehovah spake unto Moses saying In the day of the first moneth in the first of the moneth thou shalt reare-up the Tabernacle the Tent of the Congregation And thou shalt put there the Arke of the Testimony and cover the Arke with the veile And thou shalt bring in the Table and set-in-order the order therof and thou shalt bring-in the Candlesticke cause to ascend the lamps therof And thou shalt set the Altar of gold for the incense before the Arke of the testimony and put the hanging-veile of the doore to the Tabernacle And thou shalt set the altar of the burnt-offring before the doore of the Tabernacle of the Tent of the Congregation And thou shalt set the Laver between the Tent of the Congregation and the altar and shalt put water there And thou shalt set the Court round-about and put the hanging-veile at the gate of the Court. And thou shalt take the oile of anointing and anoint the Tabernacle and all that is therein and shalt sanctifie it and all the vessels therof and it shall be holy And thou shalt anoynt the Altar of the burnt-offring and all the vessels thereof and shalt sanctifie the Altar and the Altar shall bee Holy of holies And thou shalt anoynt the Laver and the foot thereof and sanctifie it And thou shalt bring-neere Aaron his sons unto the doore of the Tent of the congregation wash them with water And thou shalt cloth AaroÌ„ with the garmeÌ„ts of holinesse and shalt anoint him and sanctifie him he shall minister-in-the-priests-office unto me And thou shalt bring-neere his sons and clothe them with coats And thou shalt anoint them as thou didst anoint their father and they shall minister-in-the-priests-office unto me and their anoynting shall bee to bee unto them for an eternall priesthood throughout their generations And Moses did according to all that Iehovah commanded him so did he And it was in the first moneth in the second yeere in the first day of the moneth the Tabernacle was reared up And Moses reared-up the Tabernacle and set the sockets thereof and set-up the boards thereof and put-in the bars thereof and reared-up the pillars thereof And hee spread abroad the Tent over the Tabernacle and put the covering of the Tent upon it above as Iehovah commanded Moses And he tooke and put the Testimony into the Arke and set
law of the Burnt-offring 14 and of the Meat-offring 19 The offring at the consecration of a Priest 24 The law of the Sin-offring AND Iehovah spake unto Moses saying A soule when it shall sin transgresse a transgression against Iehovah and falsly deny unto his neighbour in a thing-delivered-him to-keepe or in the putting of the hand or in a thing-taken-awayby-violence or hath deceitfully-oppressed his neighbour Or have found a thing lost and falsly-denieth concerning it sweareth with falsehood for any-one of all that a man shall doe sinning in these Then it shall be when he hath sinned and is guiltie that hee shall restore the thing-taken by-violence which he violently took away or the thingdeceitfully-gotten which hee hath got-deceitfully or the thing-delivered him-to keep which was delivered unto him to keep or the lost thing which he found Or all that about which he hath sworne with falshood and he shall pay it in the principall thereof and shall adde thereto the fift parts thereof unto him to whom it appertaineth shall hee give it in the day of his Trespasse And hee shall bring his Trespasse offring unto Iehovah a ram perfect out of the â—â—ock with thy estimation for a Trespasse offring unto the Priest And the Priest shall make-atonement for him before Iehovah and it shall be mercifully-forgiven-him for any-one of all that he hath done in trespassing therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying CoÌ„mand Aaron and his sons saying This is the law of the burnt-offring it is the burnt-offring because of the burning upon the altar al night unto the morning the fire of the altar shal beburning in it And the Priest shal put-on his linnen rayment and linnen breeches shall he put upon his flesh and he shall take-up the ashes which the fire hath consumed with the Burnt-offring on the altar and he shall put them besides the altar And he shall put-off his garments and put on other garments and shall carie forth the ashes to without the camp unto a cleane place And the fire upon the altar shall be burning in it it shall not be put-out and the Priest shall burne wood upon it every morning and shall lay-in-order upon it the Burnt-offring and shall burne upon it the fats of the Peace-offrings Fire continually shall be burning upon the altar it shall not be put-out And this is the law of the Meat-offring the sonnes of Aaron shall offer it before Iehovah before the altar And he shall take-up of it his handfull of the flowre of the Meat-offring and of the oile thereof and all the frankincense which is upon the Meat-offring and he shall burne upon the altar for a savour of rest the memoriall of it unto Iehovah And the remainder thereof shall Aaron and his sonnes eat in unlevened cakes shall it bee eaten in the holy place in the court of the Tent of the congregation they shall eat it It shall not be baken with leven I have given it for their portion of my Fire-offrings it is holy of holies as the Sin offring and as the Trespasse offring Every male among the sonnes of Aaron shall eat of it it shall be a statute for ever in your generations concerning Iehovahs Fire offrings all that toucheth them shall be holy And Iehovah spake unto Moses saying This is the oblation of Aaron and of his sonnes which they shall offer unto Iehovah in the day that he is anoynted the tenth part of an Ephah of fine-flowre for a continuall Meat-offring halfe of it in the morning and halfe of it in the evening On a pan it shall be made with oile hastily-fryed shalt thou bring it the baken pieces of the Meat-offring thou shalt offer for a savour of rest unto Iehovah And the Priest that is anoynted in his stead of his sonnes shall doe it it is a statute for ever unto Iehovah it shall be burnt for a Whole-burnt-offring And every Meat-offring of the Priest shall be Whole-burnt-offring it shall not be eaten And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes saying This is the law of the Sin offring in the place where the Burnt-offring is killed shall the Sin offring be killed before Iehovah it is holy of holies The Priest that offreth-it-for-sin shall eat it in the holy place shall it be eaten in the court of the Tent of the congregation All that shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon a garment that whereon it is sprinkled thou shalt wash in the holy place And the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brazen vessell it shall be both scowred and rinsed in water Every male among the Priests shall eat thereof it is holy of holies And no Sin offring whereof any of the blood thereof is brought into the Tent of the congregation to make-atonement with in the holy place shall be eaten it shall be burnt in the fire Annotations ASoule that is man or woman as God explaineth it in Num. 5. 6. so the Chaldee expoundeth it a man transgresse it is the word before used in Levit. 5. 15. The Greeke here translateth despising despise the commendements of the Lord or neglect them falsly deny or lye as the Greeke translateth but the word meaneth lying by denyall of a thing as Gen. 18. 15. This sinne God generally forbiddeth Levit. 19. 11. And this law here concerneth sinnes both against God by swearing and against our neighbour by injuring him a thing-delivered him-to-keepe a thingcommitted-to one which shall againe be required called in Hebrew Pikkadon of encommending thing and requiring it in Greeke Parathekee or committing it to ones fidelitie which word Paul useth in 2 Tim. 1. 12. of God I am perswaded that he is able to keepe that which I have committed unto him in Latine a Depositum So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up See the judiciall lawer for these cases in Exod. 22. 7. 10. c. the putting of the hand This phrase here onely used seemeth to meane fellowship or partnership when men deale and put their hands as it were together in a matter so the Greeke translateth it communion or societie and the Chaldee the communion or fellowship of the hand that is commerce Or we may take it for putting into the hand that is committing of a thing to ones care and fidelity to use or imploy for him It may also imply the lending of a thing or borrowing Thus Sol. Iarchi expoundeth it that he hath put money into his hand to occupie or hath lent it him a thing-taken-by-violence or arobberie rapine It implieth force as the next doth fraud 2 Sam. 23. 21. Iudg. 9. 25. This God hateth though it be for Burnt-offring Esa. 61. 8. deceitfully oppressed or defrauded by cavilation calumniation false accusation or
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
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-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
time that it burneth and so all other the like But if they serve unto the vessell or instrumeÌ„t in the time of the use of it and in the time when it is not used then it receiveth pollution as sheads scabberds cases of knives swords and other the like Maim in Celim c. 1. s. 13. and c. 4. s. 1. cloth whatsoever is woven be it of wooll or of flax or of hemp or of any other thing that groweth out of the dry land is called cloth in this case of uncleannesse Maim in Celim c. 1. s. 11. But cloth woven of wool that groweth in the sea receives no uncleannes Ibidem s. 3. skin to weet of beasts of the earth but such as breed in the sea their skins receive no uncleannes Maim in Celim c. 1. sect 3. sackcloth it was made of threeds of baire braided like a chaine or woven as cloth made either of goats haire or camels haire or horse tailes or the like Mai. in Celim c. 1. s. 12. Hence we may observe that Ioh. Baptists garment of camels hair was sackcloth opposed to soft princely clothing Ma. 3. 4. 11. 8. and such the Prophets of old used for to weare as Elias in whose habit and spirit and power Iohn Baptist came Luk. 1. 17. 2 King 1. 8. Esaias Esay 20. 2. and others Zac. 13. 4. any vessell or toole instrument fit for and used unto any worke Therefore a skin which had not upon it the forme of a vessell or instrument received no uncleannesse Uessells of metall received no uncleannesse till the worke of them was all finished unperfect shapes were not capable of pollution Neither any other vessels whatsoever till they were wholly finished And if a clean vessel were brokeÌ„ the peeces of it were not capable of uncleannes as Mai. sheweth in Celim c. 7. s. 2. c. 8. s. 1. c. 1. s. 1. and ch 6. s. 1. put or broght made come the Greeke translateth dipped into water And by the Hebrew canons All that are uncleane whether men or vessells are not cleansed but by dipping or baptising in water And wheresoever the law speaketh of washing a mans flesh or washing of clothes for uncleannes it is not but by dipping the whole body therein And whether they bee men or vessels there may not bee any thing betweene them and the water to keepe them asunder as clay pitch or the like that eleaveth to the body or vessell if there bee then they are uncleane as they were before and their washing profiteth them not Maim in Mikvaoth or Water places c. 1. s. 1. 2. 12. and it shall or then it shall be clensed which the Greeke translateth and afterwards it shall bee cleane Before the evening that the sun be set it abideth uncleane though in a lesse degree And so for men of whom it is said they shall wash and be uncleane untill the even as v. 25. 28. and Lev. 15. 5. c. Hereupon the Hebrewes describe the degrees of uncleannesse as All that are uncleane with any principall uncleannes whether men or vessells they are the first or chiefest in uncleannes till they 〈◊〉 baptised When he is baptised then is he as the second in uncleannesse untill his sun be set And hee tâ—at 〈◊〉 so baptised and his sun not set may not eat or dr 〈…〉 of the trumah or holy offrings or of any meat or dr 〈…〉 that is holy If such a baptised person touch the Trâ—mah he maketh the third in uncleannes because him-selfe is the second If he touch the holy meats or 〈◊〉 hee maketh them the fourth in uncleannes But 〈◊〉 〈◊〉 touch common meats they are cleane Maim in A 〈…〉 hatumoth c. 10. s. 1. 2. 3. Vers. 33. earthen or vessell of pot bakers e 〈…〉 For there is a difference betwene this and anoth 〈…〉 vessell of earth or of stone Any vessel made of 〈◊〉 mould of the earth and afterward burned in the 〈◊〉 that is the vessel Cheres of earth here spoken of Maimony in Celim c. 1. s. 13. See also Lev. 15. 1â— whereinto or into the midst whereof The Hebrewes scanning this word say that an earth 〈…〉 sel is not made unclean but in the aier thereof All 〈◊〉 vessels if uncleannesse touch them they are uâ—cleane and if an uncleane thing come into the aier of them but toucheth them not they continue cleane And they count that an earthen vessel is not made uncleane 〈◊〉 in the aier of it as it is written Into the midst where any of them falleth Levit. 11. 33. in the midst 〈◊〉 inside thereof it is made uncleane not in the o 〈…〉 parts And as it is made uncleane in the aier of it 〈◊〉 maketh meats and drinks uncleane by the aier of it 〈◊〉 an uncleane earthen vessel if meat or drinke c 〈…〉 〈◊〉 the aâ—er of it though they touch it not yet are they 〈◊〉 uncleane as it is written whatsoever is in the 〈◊〉 it shall be uncleane But other uncleane vessels 〈◊〉 not meats or drinkes uncleane till they touch 〈◊〉 Maimony in Celim c. 13. s. 1. 2. breake it so in Lev. 6. 28. and 15. 12. All vessels that are defiled are madecleane againe by water except vessels of earth and of glasse Of the earthen vessel it is said and ye shal breake it Levit. 11. 33. and it is not cleansed but by breaking Maim in Mikvaoth c. 1. s. 3. This seemeth to be in respect of the vilenesse of earth en vessels more then of wood or of metall so that the losse was not great though they were broken For otherwise the Hebrew doctors say that Vessells also of wood and of skin and of bone and of metall when they are broken are clensed from their uncleannesse Maim in Celim ch 12. s. 1. Of this point Chazkuni here saith An earthen vessel is not defiled but by the aier of it and the reason is for as much as it cannot bee clensed but is to bee broken the Law is sparing from having it mored so that it is not defiled on the outside as it is written And every open vessell which hath no covering bound upon it is uncleane Numb 19. 15. Loe if it have a covering bound vpon it it is cleane for it is not defiled on the outside of it As waters signified the blood and spirit of Christ wherewith we are sanctified Ezek. 36. 25. Hebr. 9. 13. 14. and 10. 22. so the breaking of the vessell signified the abolishing of sinne and uncleannesse by death Wee are compared to earthen vessells 2 Cor. 4. 7. and the breaking of such is death Ierein 19. 11. and 48. 38. See the notes on Lev. 15. 12. Ver. 34. Of all meat which may be eaten Hebrew which shall be eaten that is which usually is eaten of men The Greeke translateth And all meat which is eaten on which water commeth This is understood by some of such water as whereinto an uncleane thing was put to cleanse the same mentioned before in verse
32. that that water defileth all meats But the Hebrewes understand it of all water generally which when it commeth upon any thing that is mans meat it maketh the meat apt to receive uncleannesse by such things as are before mentioned whereas unlesse water came upon it it received no uncleannesse by the touch of any uncleane thing according to that which followeth in verse 37. 38 where sowing seed is not defiled by any carkasse unlesse water bee put upon the seed So Iarchi explaineth it Hence wee learne saith he that meat is not apt and prepared to receive uncleannesse untill water come upon it but after water is once come upon it it receiveth uncleannesse for ever though it be dry againe And wine and oyle 〈◊〉 whatsoever is called Mashkeh drinke or liquor 〈…〉 keth seeds apt to take uncleannesse as water doth The like is holden by others of them and they give these rules All meat that is properly mans â—eat as bread and flesh and grapes and olives and the like receiveth uncleannesse and whatsoever is not properly mans meat is cleane and receiveth not uncleannesse unlesse there bee an intent concerning it and it 〈◊〉 determined to bee mans meat And both the one and the other receiveth not uncleannesse untill it bee mixed first with one of the seven liquors as it is said But if water be put upon the seed Lev. 11. 38. The sevenliquors that make meats apt for uncleannes are these water and deaw and oile and wine milke and blood 〈…〉 d honey And they make not meats apt for uncleannes untill they full upon the meats by the owners will and are not putrified for liquor that is putrified maketh not apt for uncleannes And when meat is made apt to receive uncleannesse although it be waxen dry againe yet it receiveth uncleannes Meat that is mixed with water of fruits as with water of mulberries or of pomgranets although it be mixed one that hath a running yssue or if the flesh of the dead do touch it yet is it cleane because it was not made apt to take uncleannes by one of the seven liquors There is not any liquor that receiveth uncleannes save onely the seven liquors forementioned but other water of fruits as they make not apt so neither receive they uncleannes at all Something 's receive no uncleannes though they be eaten by men because they are not eaten save to give relish unto meats or for odor or for sight as spices ginger pepper and all such like All meats that grow out of the ground receive no uncleannes till they bee plucked up but so long as they stick in the ground though it be but by a little root whereby they may live they receive no uncleannes All meats that are of liuing things receive no uncleannes untill they be dead so soone as a beast or fowle is killed they may receive uncleannes Fishes also receive uncleannes when they are dead All meat that is corrupt putrified so that it is not fit for mans meat receiveth no uncleannes So liquor putrified and corrupt that it is not fit for man to drinke receiveth no uncleannes Maim in Tumath Oclin or Uncleannes of meats c. 1. and 2. all drinke or all liquor This generall the Hebrewes restraine to seven particulars forementioned water dew oile wine milk blood and honey and such things as are of their kinde Which must bee iudiciously weighed for they had many traditions which agreed not with the lawes of God Marke 7. 3. 4. 13. Moreover they say concerning these things Whatsoever is written in the Law touching things uncleane and cleane it concerneth not ought save the sanctuary and the holy things thereof and the Heave-offrings and the second tithe onely For loe the uncleane are warned not to come into the Sanctuary or to eate of the holy thing or of the heave-offring or of the tithe in uncleannesse Levit. 12. 4. and 15. 31. Numb 19. 13. 20. Levit. 7. 20. 21. NuÌ„ 18. 11. 13. But of common things there is no prohibition at all but it is lawfull to eat common things that are uncleane and to drinke liquors that are uncleane Loe it is said in the Law And the flesh that toucheth any uncleane thing shall not be eaten Lev. 7. 19. Wherefore common things are lawfull for he speaketh not save of the flesh of the holy things And so it is lawfull for a man to touch all uncleane things and to defile himselfe by them for loe the scripture warneth the sons of Aaron and the Nazirite not to defile themselves by the dead Lev. 21. 1. Num. 6. 6. intimating that all the people may Yea the Priests Nazirites might defile themselues with other uncleannes save the uncleannes of the dead All Israel are admonished to be clean at every solemne feast for then they are to be fitted to come into the Sanctuary and to eate the holy things And this which is said in the Law Their carkasseshal ye not touch Lev. 11. 8. is meant at the solemne feast onely but for other daies of the yeere he is not forbidden The unclean the clean person together Deu. 15. 22. we have been taught that the unclean the clean may eate in one dish But the husband may not eate in the dish with his wife that is separated for her uncleannes Lev. 15. 19. c. Although it be lawfull to eate uncleane meats and drinke uncleane drinkes the holy men in former times used to eate common meats in their cleannes and shunned all uncleane meats all their daies Maimony in Tumath Oclin c. 16. s. 8. 9. 10. 11. 12. These things are to be understood of cleane meats made uncleane by touching other things and not of twine such beasts fowles and fishes as are forbidden before for they might never be eaten by the people except in case of necessitie Vers. 35. oven in Greeke ovens wherein bread is baken Levit. 26. 26. unto which the hart of man is sometime likened Hos. 7. 6. potts so the Gr. Chyâ—ropodes also signifieth pots with feet Chazkuni saith the oven was for bread the potts for flesh to bee baked and boyled in and Sol. Iarchi saith they were vessels or instruments moveable and were of potters earth they shall Hebrew it shall that is every of them shall be broken downe Because as Sol. Iarchi saith an earthen vessell is not made cleane by washing Therefore were they to be broken as other earthen vessels v. 33. Vers. 36. and a gathering The Greeke addeth the word and whereby this is distinguished from pit and fountaine implying all other places diâ—ches ponds pooles lakes rivers and the like where many waters are gathered together not in vessels but upon the ground Such when the uncleane thing and water that touched it were taken out remained clean Vers. 37. sowing or sowen seed which useth to be sowne which shall be sowen Chazkuni expoundeth it which shall be rooted in the ground teaching even of uncleane seeds that
and if it abide in this colour two weekes they pronounce it uncleane and burne it Likewise if 〈◊〉 spread they pronounce it uncleane and burne it As if in a garment there appeare a greene spot or a red they shut it up 7. daies and in the seventh he looketh 〈◊〉 〈◊〉 if it be spred hee pronounceth it uncleane and burneth all the garment And if it abide in the colour bâ—â— spâ—â—ad not or if it be spred but be dimmor then the 〈◊〉 〈…〉 lours wherein it was shut up or if the colour bee gr 〈…〉 e more red or more greene but not spred they 〈◊〉 the spotted place and shut it up seven daies more And in the end of those 7. daies which is the 13. day he 〈…〉 eth if it be dimmer in colour the third time then is be bound to wash it and it is cleane And if the colour be châ—â—ged from that it was as if it was greene and is 〈◊〉 or was red and is become greene hee rendeth 〈◊〉 the spotted place and burneth that which is rent 〈◊〉 and soweth a piece into the rent place and the residue of the garment is free and washed all over the second time and is cleane But if it abide in the colour wherein it was shut up at the first he pronounceth it uncleane and burneth it all A garment out of which the spot is rent at the end of the second weeke if any spot come again into it it is burnt Likewise if the spot spread in a garment after it is freed it is burnt Maim treat of Leprosie chap. 12. sect 1. 2. 4. Vers. 50. shall shut up in Greeke shall separate the plague meaning the thing that hath the plague of Leprosie on it see vers 4. Vers. 51. fretting or rankling this word is not used but in this case of leprie and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar The Greeke translateth it a continuing leprosie the Chaldee a diminishing because that which fretteth both continueth long and wasteth the thing wherein it is So in chap. 14. 44. it is uncleane it is one of the maine uncleane things and as the Hebrewes write it maketh uncleane by touching it or by bearing it or by comming in where it is As a leprous garment or warpe or woofe or any vessell of skin plagued with leprosie if but so much as an olive of them come into a cleane house all that is in the house is made uncleane both men and vessels and are all made principall uncleane things c. The leprous thing is like unto the dead as it is said Let her not be as one dead Num. 12. 12. How doth the dead defile by so much as an olive so these things also by so much as an olive Maim in Lepr chap. 13. sect 13. 14. Vers. 52. in woollen Hebr. in wooll or in flaxe that is made of wooll or of flaxe This burning of leprous garments signified the abhomination which all should have of sinne for the consuming and abolishing of it and of all instruments and moniments thereof as by comparing scriptures for some particular evils may bee gathered See Deut. 7. 25. Esa. 30. 22. Iude verse 23. Act. 19. 19. Vers. 54. command that they wash the commandement is by the Priest the washing by any man as Baal haturim here observeth Vers. 55. his colour Hebrew his eye the colour is so called because it is discerned by the eye so in Numb 11. 7. Ezek. 1. 16. and 8. 2. fret-inward or a deepe-fret that diminisheth and consumeth it the Chaldee translateth it a breaking the Greeke thus it is confirmed or fast-setled in the garment or in the warpe or in the woofe bare-inside Hebrew the fore-baldnesse thereof or in the hinder-baldnesse thereof The words before used in verse 42. for the baldnesse of the head before or behind are here applied to the garment which when the wooll or stuffe is eaten off in the out side or in the inner with the fretting leprie is thereupon called bald The Greeke translateth them the warpe and the woofe as before is noted the Chaldee in the worne or old part thereof or in the new part thereof and so other the Hebrew doctors explaine it saying Karachath is the old-worn places and gabbachath is the new Maim treat of Leprâ— c. 12. s. 9. Vers. 56. rend it rend the place of the plague out of the garment and burne it saith Sol. Iarchi But if it were still seene in the garment after this then the whole garment was burnt v. 57. Ver. 57. a plague breaking out-abroad or a spreading as the Chaldee saith an increasing leprosie In Greek a flourishing leprie Vers. 58. washed the second time Chazkuni explaineth it the second time for to clease it and the first time for to put away the plague of it These legall washings were carnall ordinances imposed on them untill the time of reformation Hebrew 9. 10. but our washing is by the blood and spirit of Christ wherby he hath washed us from our sinnes Revel 1. 5. so that we draw neer unto God with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. and clensing our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Corinth 7. 1. in us may be fulfilled that which is written These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Rev. 7. 14. CHAP. XIV 1 The rites and sacrifices in cleansing of the Leper with two birds cedar wood scarlet â—yzop and living water 10 with lambs flowre and oile 21 Lesser sacrifices for the poore leper 33 The signes of leprosie in an house 40 the pulling out of the stones thereof putting in new 45 The breaking downe of the leprous house 49 The cleansing of it if the plague be healed with birds cedar scarlet eyzop and living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovan spake unto Moses saying This shall be the law of the Leper in the day of his clensing that he shall be brought unto the Priest And the Priest shall goe forth out of the campe and the Priest shall see and behold if the plague of leprosie be healed in the leper Then the Priest shall command and hee shall take for him that is to be clensed two birds alive and cleane and Cedar wood and scarlet and eyzop And the Priest shall command he shal kill one of the birds in an earthen vessel over living water As for the living bird hee shall take it and the Cedar wood and the scarlet and the eyzop and shall dip them and the living bird in the blood of the bird that was killed over the living water And he shall sprinkle upon him that is to be cleansed from the leprosie seven times and shall make him cleane and shall let goe the living
shut it up he shall be uncleane untill the evening And hee that lieth in the house shall wash his clothes and he that eateth in the house shall wash his clothes And if the Priest comming shall come in and see and behold the plague hath not spred in the house after the house was plaistered then the Priest shall pronounce the house cleane because the plague is healed And he shall take to purifie the house two birds and Cedar wood and scarlet and hysope And he shall kill the one bird in an earthen vessell over living water And hee shall take the Cedar wood and the hysope and the scarlet and the living bird and dip them in the blood of the killed bird and in the living water and he shall sprinkle the house seven times And hee shall parifie the house with the blood of the bird and with the living water and with the living bird and with the Cedar wood and with the hysope and with the scarlet And he shall let-goe the living bird out of the citie upon the face of the field and shall make-atonement for the house and it shall be cleane This is the law for every plague of leprosie and skall And for the leprosie of a garment and of an house And for a swelling and for a scab and for a bright-spot To teach in the day of the uncleane and in the day of the clean this is the law of Leprosie Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 28. section or lecture of the Law called in Hebrew Metsorangh that is the Leper See Gen. 6. 9. THat he shall be brought The leper dwelt without the host and in the day of his cleansing hee was brought to the utmost part of the host and in ages following to the gates of Ierusalem and the Priest went out thither to meet him and performed certaine rites for him and after that he came into the host or citie and so by degrees into the Sanctuarie as after is explained And this comming to the Priest was requisite for every leper though he were never so well healed wherefore Christ said to him whom hee had cured Goe shew thy selfe to the Priest and offer the gift that Moses commanded Matth. 8. 4. Vers. 3. be healed The Priest healed it not but looked upon it when it was healed and directed and assisted the patient in duties of thankefulnesse to God who is both the striker and the healer Deut. 32. 39. Exod. 15. 26. Neither doth the Law send the Leper to the Physician or prescribe salves or medicines to cure him but leaveth him unto the worke of Gods grace which should after bee fully manifested in Christ who himselfe tooke our infirmities and bare our sicknesses Matth. 8. 16. 17. And the rites and sacrifices following which were a profession of thankes unto God in Christ closely taught them this but the Gospell declareth the way of curing to be by faith as unto the Samaritane that was healed of his leprosie Christ said Thy faith hath made thee whole Luke 17. 19. which faith causeth Lepers though they stand a farre off to lift up their voices and cry unto Iesus for mercy Luk. 17. 12. 13. who sendeth his word and healeth them and delivereth them from their corruptions Psal. 107. 20. Matth. 10. 7. 8. For being moved with compassion hee putteth forth his hand toucheth and speaketh and immediately the leprosie departeth Mark 1. 41. 42. and so healeth he the soules of sinners that come unto him The Heb. say Leprosie is the finger of God therefore it is unlawfull to endevour to heale it c. the only healing of it is by the hand of the Priest that maketh atonement for by mercy atonement is made for iniquity Prov. 16. 6. even as uncleannesse which is not done away but by water R. Menachem on Levit. 13. This being the judgment of the Iewes themselves the Lepers whom Christ healed were a good testimonie against them that he was the son of God Matth. 8. 4. and by that and other like workes hee declared himselfe to be he that should come Matth. 11. 3 4. 5. And he is the Priest who cleanseth us all leprous sinners and bringeth us into the true Sanctuary being washed sanctified and justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. Vers. 4. and he shall take the Greeke saith and they shall take speaking indefinitely of the leper or any of his friends that might procure these things for his cleansing birds whether doves or turtles commonly used in sacrifices which are called birds in Gen. 15. 9. 10. or any other cleane fowles for the scripture determineth them not otherwise then that they must be cleane such as all are save those excepted in Lev. 11. 13. c. and all that are cleane for meat are called birds in Deut. 14. 11. The Hebrew canons say of these they must bee free birds that is such as are not tame or any mans owne but at libertie to flie from place to place and as God saith he shall take them for him so they expound it they must be taken in the name of cleansing of leprosie that is designed for that purpose onely Maimony in treat of Lepr chap. 11. sect 1. These two birds of which one was killed the other let goe alive were to figure out Christ who should be killed for our offences and rise againe for our justification Rom. 4. 25. The like was figured by the two goats on expiation day Levit. 16. Cedar wood or a Cedar sticke which the Hebrewes say was to be a cubit that is a foot and an halfe long and so thicke as the square foot of a bed Maimony ibidem and Thalmud Bab. in Negagnim chap. 14. sect 6. Cedar wood rotteth not the pitch that runneth out of it is said to keepe dead bodies from corrupting but corrupteth living bodies and it us good against the Leprosie and other foule ulcers Plinie hist. lib. 24. cap. 5. and Dioscorides l. 1. 〈◊〉 89. scarlet this the Iewes say was wooll died in scarlet or crimsin colour and so the Apostle in an other like case calleth it scarlet wooll Heb. 9. 19 and there was to be of it a shekel weight which weighed 320. graines of barley Maimony ibidem This scarlet colour resembled Christs blood and the essicacie therof in the soule restoring the naturall lively colour and vigour which the pale white leprosie of sinne had done away hysope or hyssope whereof see the notes on Exod. 12. 22. This was for length not to be lesse then an hand-bredth and they say it might not be Greeke hysope nor Roman hysope nor wilde hysope nor any other sort that was surnamed by the place but the common hysope that grew in gardens Talmud in Negagnim chap. 14. sect 6. These two plants were the greatest and the smallest that grew and so the Cedar is opposed to the bysope 1 King 4. 33. The Cedar that will not rot
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
and shall give them unto the Priest And the Priest shall make them the one a Sin offring and the other a Burnt-offring and the Priest shall make-atonement for him before Iehovah for his issue And a man when seed of copulation shall goe-out from him then hee shall bathe in water all his flesh and shall be uncleane untill the evening And every garment and every skin whereupon shall be the seed of copulation it also shall be washed in water and be uncleane untill the evening And the woman with whom man shall lie with seed of copulation they shall also bathe themselves in water and bee uncleane untill the evening And a woman when she shal have an issue and her issue in her flesh be blood shee shall be in her separation seven daies and every-one that toucheth her shall be uncleane untill the evening And every-thing which she shall lie upon in her separation shall bee uncleane and every-thing which she shall sit upon shall be uncleane And every-one that toucheth her bed shall wash his clothes and bathe himselfe in water and be uncleane untill the evening And every-one that toucheth any vessell which shee shall sit upon shall wash his clothes and bathe himselefe in water and bee uncleane untill the evening And if it bee on the bed or on the vessell which she sitteth upon when hee toucheth it hee shall be uncleane untill the evening And if a man lying shall lye with her and her fluors be upon him then hee shall be uncleane seven dayes and every bed which he shall lye upon shall be uncleane And a woman when the issue of her blood shall flow many dayes out of the time of her separation or when it shall flow over her separation all the dayes of the issue of her uncleannesse as in the dayes of her separation shee shall be uncleane Every bed which she shall lye upon all the daies of her issue it shall bee unto her as the bed of her separation and every vessell which shee shall sit upon shall bee uncleane as the uncleannesse of her separation And every-one that toucheth them shall bee uncleane and shall wash his clothes and bathe him-selfe in water and be uncleane untill the evening And if she bee cleansed of her issue then shee shall number to her selfe seven dayes and after that shee shall bee cleane And in the eight day shee shall take unto her two turtle doves or two yong pigeons and shall bring them unto the Priest unto the doore of the Tent of the congregation And the Priest shall make the one a Sinne-offring and the other a Burnt-offring and the Priest shall make-atonement for her before Iehovah for the issue of her uncleannesse And ye shall separate the sonnes of Israel from their uncleannesse that they dye not in their uncleannesse when they make-uncleane my Tabernacle which is among them This is the law of him that hath an issue and of him whose seed of copulation shall goe-out from him to makehim uncleane therewith And of her that is sicke of her fluors and of him that hath his issue running of the male and of the female and of the man which shall lye with her which is uncleane Annotations ANd to Aaron the reason why hee is joyned with Moses was because both of them in their places were to looke unto the sanctification of Israel as is noted on Lev. 11. 1. And here followeth the law touching the fourth and last sort of ordinary uncleannesse which proceedeth from within the man secretly see the annotations on Lev. 11. 2. and 12. 2. and 13. 2 Vers. 2. sonnes of Israel to whom this law peculiarly did belong for they onely their servants and all proselytes were uncleane and made others uncleane by running issues So the Hebrewes say Servants doe make uncleane by issues by menstruallfluors and by childbirth as Israelites but the heathens make not uncleane either by issue fluors or child-birth Lev. 15. 2. Maimony in Mitamei Mishcab c. chap. 2. sect 10. Any man or Every man Hebrew man man which Thargum Ionathan expoundeth young man or oldman So herd herd for every herd Gen. 32. 16. have an issue Hebrew when he shall be flowing or issuing namely with seâ—â— out of his flesh that is his secret parts for so the flesh sometime signifieth as is noted on Gen. 17. 13. The Greek translateth to whom there shall be a flowing to weet of seed out of the body This disease the Greekes call Gonorrhoia we in English the running of the reines when through infirmity of the inward parts seed issueth against the mans will This differeth from that seed of copulation in v. 16. So the Hebrewes say The issue spoken of in the law is the seed that commeth by infirmity of the concavities the spermatical parts wherein it is gathered and commeth not with difficulty as the seed of copulation nor with desire nor with pleasure c. Maimony in Mechosrei capporah ch 2. sect 1. his issue it is uncleane and so the man because of his issue hee is uncleane But the Greeke and Chaldee follow the proprietie of the Hebrew saying his issue is uncleaâ—â— So the Hebrew doctors from these words conclude The issue of him that hath an issue is a most uncleane thing as the man himselfe that hath the issue for it is sayd his issue is uncleane and it maketh 〈◊〉 uncleane by touching or by bearing any of it Maimony in Metamei mishcab c. ch 1. sect 12. The like is after for his spittle in vers 8. As leprosie was oft-times a punishment for sin Num. 12. 10. 2 Chron. 26. 19. so the running issue as David laid this imprecation on Ioab for his murder Let there not faile from the house of Iaob one that hath an issue or that is a Leper c. 2 Sam. 3. 29. And as the disease is fowl by nature so it was a figure of sin issuing from the corrupt nature of man whereby we are unclean in the sight of God And it signified in speciall manner errors heresies false doctrines and idolatries flowing from them Ezek. 23. 20. and 36. 17. 18. Lam. 1. 9. 17. opposite to the true faith religion and service of God which proceedeth from the incorruptible seed of the word of God and mi 〈…〉 sterie of the same Iam. 1. 18. 1 Pet. 2. 23. 25. 1 Cor. 4. 15. Vers. 3. his uncleannes namely the mans that hath the issue The Greek addeth And this is 〈◊〉 law his uncleannesse his flesh his secret parts run or distil to weet thin and continually 〈◊〉 Hebrew Rar of which Rir that is spittle is derived 1 Sam. 21. 13. Here the Greeke translateth it Gonon seed be stopped from his issue or be stopped because of his issue or hath made a stoppage or obstruction and by this reason of the thicknesse as Sol. Iarchi explaineth it so signifying two sorts of this disease Or if it have begunne and after a while be stopped yet he is uncleane
wash all the haire of his head for by sentence of the law it is as his body and any uncleane that are baptised in their clothes it will serve the turne because the water passeth through them and they part it not from the body and so the menstruous woman that is baptised in her clothes it is lawfull for her to company with her husbaÌ„d If there be any thing that part betweene the body or vessell and the water as if clay or any like thing cleave to the flesh of man or to a vessell it is uncleane still as it was and the baptising profiteth them nothing Maimony in Mikvaoth ch 1. s. 2. 7. 12. This rinsing and washing of the hands in water figured the cleansing of the body and spirit from all filthinesse 2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith Clense your hands ye sinners and purifie your hearts yee double minded Iam. 4. 8. Vers. 12. of earth or of potters earth such as potbakers burne in the kill see the notes on Lev. 11. 33. All vessells that are uncleane are made cleane by water save vessels of potters-earth and vessells of glasse such have no cleannesse but breaking Maim in Mikvaoth ch 1. s. 3. Earthen vessells somtime signify reprobate persons Psal. 2. 9. Ier. 19. 11. so the breaking of these might figure the destruction of ungodly men the rinsing and scouring of other vessels signifying the purging of repentant beleeving sinners by the blood of Christ and waters of his word and spirit Or if it be applied generally as all men are earthen vessells it figured the utter abolishing of sin uncleannes by death as is shewed on Lev. 11. 33. of wood or of other strong matter as of silver braâ—â—e copper and the like About tho washing of vessells the Iewes have these rules that nothing must part the vessell or any part of it and the water as pitch clay or the like that cleaveth to the vessell that if a vessell bee turned the mouth downward and baptised it is as if it were not baptised because the water so comes not to all parts of it Likewise a vessell full of any liquor except water and baptised it is as if it were not baptised Maimony in Mikvaoth c. 3. s. 1. 12. 18. Vnto the ordinances of the Lord for washing men and vessels that were uncleane the Pharisees after added traditions of their owne washing when they were not uncleane for except they washed their hands oft they did not cate and when they came from the market except they were baptised they did not eate and many other things they had received to hold the baptising of cups and of pots and of brazen vessells and of beds For these Christ blamed them that they layd aside the commandement of God and held the tradition of men Mark 7. 4. 8. yea so farre proceeded they in their superstition that they said whosoever eateth without washing of his hands he is as one that lyeth with a harlot abusing for this that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alledged from the Talmud in Sotah Vers. 13. shall be cleansed that is healed but the meanes of healing are not declared save that by the rites and sacrifices following God would teach theÌ„ that his grace in Christ maketh them whol by the Prophet he saith I will save you from all your uncleannesses Ezek. 36. 29. and from all your filthines and from all your idols will I clense you Ezek. 36. 25. which cleansing is shewed to be by pardoning iniquities Ier. 33. 8. and by creating a cleane heart in sinners Psal. 51. 12. so that they come unto Christ in faith as the woman that had an issue of blood and had spent all her living on Physicians but could not be healed of any when she touched the border of Christs garment her issue stanched and Christ said unto her Thy faith hath made thee whole Luke 8. 43. 44. 48. seven daies for his cleansing to try whether he be perfectly cured and cleane and to lead him in mystery unto the day of Christ and Sabbath or rest from sin under him for so the number seven signified as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrewes gather he must count seven cleane daies and be baptised in the seventh and bring his offring in the eight If he see any appearance of his issue though it be at the end of the seventh day after he is baptised all that he hath done is nothing but he must begin againe to reckon seven cleane dayes after the day of the last appearance of his issue Maimony in Mechosrei capporah ch 3. sect 1. bathe or wash his flesh which the Greek translateth wash his bodie See vers 5. living water that is as the Chaldee expoundeth it spring or fountaine water whereof see the notes on Levit. 14. 5. The Hebrewes explaine this law thus The man that hath an issue is not elensed but in a fountaine for loe it is said of him In living water but the woman that hath an issue and other uncleane either men or vessells are baptised though in a gathering of waters Maimony in Mikvaoth c. 1. s. 5. The Pond or gathering of water called in Hebrew Mikveh whereof see Levit. 11. 36. was requisite for the cleansing of other uncleane persons that needed baptising All uncleane either men or vessells c. were not cleansed but by baptising in waters gathered-together upon the ground By the law they might baptise in all waters gathered together into one place so many as would suffice to baptise the whole body of a man The quantitie their wise men determined to bee fortie Seahs of water the Seah was more then our English pecke as is noted on Gen. 18. 6. Such a pond or bath they say became unlawfull to wash in by change of the colour of the water onely not by change of tast or change of smell Running waters that flow from a spring are as the spring it selfe for any matter Standing water is not allowable for men that have the issue nor for the Lepers nor for the water of purification Numb â—9 17. These things and sundry the like Maimony hath recorded in Mikvaoth ch 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch 19. s. 13. Among the Latines spring and running waters were called also living as Attrectare nefas donec me flumine vivo Abluero Virgil Aeneid 2. This living water figured the blood spirit of Christ for he hath washed us froÌ„ our sins in his owne blood Rev. 1. 5. from his throne proceedeth a pure river of water of life into his Church Rev. 22. 1. his mouth and Law is a will of water of life Prov. 10. 11. and 13. 14. Iohn 4. 10. and the Spirit which they that beleeve in him doe receive is as rivers of living water Iohn 7. 38. 39. These cleane waters when God sprinkleth upon sinners they shall be cleane
from the holy things as all other uncleane persons but separated also from her husband Lev. 18. 19. and if they companied together during that time presumptuously they were to be cut off Levit. 20. 18. This uncleannesse was as the rest a figure of sinne proceeding from the fleshly and corrupt heart of man as God himselfe reacheth saying When the house of Israel dwelt in their owne land they defiled it by their owne way and by their doings their way was before me as the uncleannesse of 〈◊〉 removed or menstruous woman Ezek. 36. 17. And this was the sinne of idolatry Ier. 2. 23. 24. seven dayes this was the limitâ—d time for the separation or menstrues during which space shee was uncleane as a separated woman though there had but one drop of blood appeared Maimony in Issurei biah ch 6. sect 2. if any appeared after this time it was not called her separation but her issue whereof he speaketh after in v. 25. that toucheth her the pollution of the menstruous extendeth as far as of the man that had an issue spoken of before vers 2. c. and as of the woman that hath an issue spoken of after vers 25. c. even the spittle and the urine of every one of them is uncleane as is before noted on v. 8. Maimony in Metamei mishcab ch 1. sect 15. And these things figured the pollution of sin Ezek. 36. 17. and taught to avoyd all communion therewith 2 Corinth 6. 17. And unto a menstruous woman Ierusalem was likened when for her sins shee was wasted and her people captived by the Babylonians Lam. 1. 17. Her uncleannesse was upon her skirts and she had sinned a sin therefore she was removed Lam. 1. 8. 9. V. 24. lying shall lye that is shall at all or by any occasionlye with her to weet ignorantly for if he did it presumptuously not only pollution but cutting off was his punishment Lev. 20. 18. Therfore the Prophets complaine of this sin Ezek. 22. 10. her fluors or as before her separation which the Greek here translateth her uncleannes Vers. 25. many dayes Here he passeth from the menstrues which were naturall purgations and healthfull for the body though legally unclean unto the issues which were diseases that decayed naturall strâ—ngth if they continued long as the woman which had it twelve yeeres and suffered many things of many Physicians but all in vaine till she came to Christ Mark 5. 25. 26. These many dayes must also beâ— out of the time of her separation or menstrues that is out of the seven dayes fore-mentioned and by many the Hebrew doctors understand from three upward They say when shee seeth blood first in the due time of her customes then is she in her separation all the seven daies If she see it in the eight day then this is the blood of issue because it is out of the time of her separation And so all the blood that is seene in the dayes that are betweene the times of her customes is the blood of issue And the space between they say was eleven dayes onely When a woman seeth blood in the dayes of her issue but one day onely or two dayes one after another shee is said to have the lesser issue if she see it three dayes one after another she is said to have the greater issue or issue absolutely as it is written when the issue of her blood shall run many dayes Levit. 15. 25. a few are two dayes many are three There is no difference betweene her that hath the greater issue and her that hath the lesse but the numbring of seven dayes and the bringing of a sacrifice Lev. 15 28. 29. For she that hath the greater issue is bound to number seven cleane daies but she that hath the lesser numbreth but one onely And she which hath the greater bringeth a sacrifice when shee is cleansed Otherwise as touching uncleannesse and restraint from companying with her husband they are both alike Maimony in Issurei biah ch 6. sect 2. c. over to weer over the time or after her separation as the Greeke translateth which the Hebrewes explaine thus that if she see it three daies next after her separation or menstrues then it is an issue As if shee see it in the eight day of her separation and in the ninth in the tenth for they are the first second and third of the eleven daies which are the daies of the issue Maimony in Issurei biah chap 6. sect 17. Thâ—se things taught the care and diligence that all should have in looking to their life and conversation both for the judging of th 〈…〉 and purging by repentance 1 Cor. 11. 〈◊〉 〈◊〉 Coâ— 7. 11. Vers. 26. e 〈…〉 â—ny thing for the use and service of man 〈◊〉 called a vessell or instrument The particulars o◠〈◊〉 pollutions are noted before Observe 〈◊〉 〈◊〉 whereas the woman thus diseased made 〈…〉 g uncleane that she touched onâ—ly Christ wâ—â—n he was touched by such a one was 〈◊〉 by 〈◊〉 defiled but shâ— by him and the vertue 〈◊〉 〈…〉 eded from him was cleansed For hee was undefiled and separated from sinners Heb. 7. 26. and th 〈…〉 he bare our infirmities Esay 53. 4. yet continued he the Lambe without blemish and without spot 1 Pet. 1. 19. Vers. 27. in water ordinary cleane water not being restrained to living water onely which was peculiarly appointed for the man that had an issue vers 13. and for the Leper Levit. 14. 5. and for the water of sprinkling Num. 19. 17. Ver. 28. seven daies as the man also did see before on ver 13. she shall be cleane having performed the rites fore-mentioned of washing and bathing in water And this time and the manner of cleansing figured the time of grace in Christ and our cleansing from sinne by his blood and spirit whereof it is prophasied In that day there shaâ—â— be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for separation for uncleannesse Zach. 13. 1. Vers. 30. make atonement for her sin-offring was 〈◊〉 figure of Christ to bee offred for the forgivenesse of sins Matt. 26. 28. 2 Cor. 5. 21. and her burnt-offring figured the same Christ offred to make us acceptable unto God by whom also wee present our bodies and soules as holy and acceptable sacrifices Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord that hath washed away the filth or excrements of the daughters of Sion and purged the bloods of Ierusalem from the midst thereof by the spirit of judgement and by the spirit of burning Esay 4. 4. V. 31. shall separate or shall religiously-separate and holyly exempt and sever them by teaching them to understand carefully to keepe these ordinances Le. 11. 47. The G. translateth ye shal ma 〈…〉 theÌ„ wary or religiously carefull the original word is of Nazar whereupon the Nazirites had their name who were separated and sanctified unto the Lord Numbers 6.
in Christ. Colos. 2. 16. 17. And besides the former signification as the not eating of the flesh of such sacrifices as had their blood caried into the holy place signified that they which cleaved to the rudiments of Moses Law should have no portion in Christ as is shewed on Levit. 6. 30. from Heb. 13. 10. 13. so the not eating of blood which made stonement for the soules of men seemeth also to signifie that they which cleaved unto the legall sacrifices should not eat that is not have communion benefit or nourishment to their soules but they which come unto Christ by faith doe eat the flesh and drinke the blood in spirit and truth by which their atonement is made with God Ioh. 6. Matth. 26. compared with Heb. 13. 10. c. And as the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Heb. 9. 8. so the communion with that blood whereby atonement for sins was made was not yet fully manifested while as the outward Tabernacle and figurative sacrifices therein were in use Verse 13. hunt a hunting and so take it by hunting This law for wild-beasts caught by hunting concerneth tame beasts also as touching the slaying of them as is said in Deut. 12. 21. thou shalt kill of thy herd and of thy flocke c. and thou shalt eat And as it is said in Deut. 15. 22. of the blemished firstlings which were to be eaten in their cities as the Roe-bucke and as the Hart From which words the Hebrewes say Here thou art taught that the wilde beast and the tame are alike in this businesse of killing c. Maimony in Shechitah or treat of Killing beasts chap. 1. sect 1. that may be eaten or which is usually eaten which Targum Ionathan expoundeth that is lawfull to be eaten he shall even poure-out or then shall hee shed the blood thereof so that no flesh of beast or bird might bee eaten in Israel unlesse the blood were orderly let out and the flesh cleansed of it And when the people in a warre flying upon the spoile slew cattell on the ground and did eat the flesh not puri fied from the blood they sinned against the Lord till Saul tooke order for the more lawfull killing of them 1 Sam. 14. 32. 33. 34. Of this point the Hebrewes have these rules It is commanded that who so will eat the flesh of any cattell wild beast or fowle it be slaine and afterward eaten He that slayeth blesseth God first who sanctifieth us by his commandements and hath given a charge concerning the slaying And it is unlawfull to eat of that which is slaine all the while that it doth tremble And who so eateth thereof before the soule the life bee gone out transgresseth Fishes and Locusts there is no need to slay them but the catching of them maketh them lawfull Behold hee saith in Numb 11. 22. Shall the flockes and the herds be slaine for them to suffice them or shall all the fishes of the sea be gathered for them The gathering of the fish is as the fleying of the beasts So of the Locusts there is mentioned their gathering onely Esa. 33. 4. that if any of them dye in the water they may be eaten yea it is lawfull to eat them alive The place where the beast must be slaine is the necke The instrument to slay it with may be any knife of metall or of stone or of glasse and the like cutting things which are sharpe and have no gap in them It is lawfull to slay in all places without the court of the Sanctuarie for within the court they slay but the holy things of the altar onely common beasts or fowles may not bee slaine within the court Deut. 12. 14. 15. So that which is slaine out of the place which God hath chosen is lawfull to be eaten in any of the gates but hee that slayeth common things within the court that flesh is unlawfull to bee used but they bury it Any man may slay as the deafe or the foole or the childe c. if others looke that it bee slaine lawfully but if a knife fall of it selfe and slay though it be after the manner of slaying yet it is unlawfull for it is said THOV SHALT KILL Deut. 12. 21. so it must be slaine by mankinde Hee that slayeth a beast in the name of a sacrifice for a vow or a sin-offring which he oweth it is unlawfull to be eaten c. Maim in Shecbitah 〈◊〉 1. and 2. c. The taking of beasts and birds by hunting may signifie the converting of sinners by the preaching of the Gospell as the catching of fishes is applied to the catching of men Luk. 5. 9. 10. And as Peter when hee was called to preach the word unto and communicate with the Gentiles was bidden in a vision to kill beasts and eat Act. 10. 12. 13. 28. so this Law for killing of beasts and burying their blood seemeth to figure out the mortifying of sinners by the word of God and burying of the old man naturall sinfull life after which communion with them is lawfull Rom. 6. 2. 3. 4. cover it with dust the Greeke translateth earth shall cover it The covering of blood is in use they say both within the land of Israel and without the land of common beasts but not of the sanctified Thalmud in Cholin c. 6. This taught a reverend regard which they should have of the soule or life of the beast which was in the blood that it should bee buried with a kinde of honour for buriall is honourable Eccles. 6. 3. It also shewed the lawfulnesse of killing these creatures for food that their blood being covered should not be imputed unto them of God as appeareth by the contrary Iob 16. 18. O earth cover not thou my blood and Ezek. 24. 7. 8. Her blood is in the midst of her see set it upon the top of a Rocke shee poured it not upon the ground to cover it with dust that it might cause hot-wrath to come up to take vengeance c. where blood not covered signifieth a crying to God for vengeance The Hebrewes performed this charge carefully for in their canons it is said Wee are commanded to cover the blood of the cleane beast or cleane fowle that is slaine Leviticus 17. 13. Therefore wee are bound to blesse before the covering of 〈◊〉 Blessed art thou O Lord our God King eternall which hath sanctified us by his commandements and give us a charge to cover the blood Hee that killeth fowle and many sorts of wilde beasts in one place blesse◠with one blessing for them all and maketh one cov 〈…〉 of all their blood If the blood bee mixt with water if there be in it the appearance of blood it ought to bee covered otherwise it is free c. If the blood for suncke into the ground yet if the signe or marke th 〈…〉 of may be discerned it ought to be
And these are burnt to death He that lyeth with his wives daughter whiles his wife liveth or with her daughters daughter or with her sons daughter or with his wives mother or with her mothers mother or with her fathers mother He that lyeth with his daughter or with his daughters daughter or with his sons daughter Thou hast no unlawfull copulation puniâ—hed with Strangling but for lying with a mans wife onely Levit. 20. 10. And the death which the Law speaketh of absolutely that is without naming what kinde of death it shal be is Strangling And if she be a Priests daughter she is burned Levit. 21. 9. and he that lay with her is strangled and if shee be a betrothed maid they are both of them stoned Deuter. 22. 24. and wheresoever the Law saith Their bloods upon them that is by stoning For all other unlawfull copulations there is cutting-off onely and not death by the Magistrate Therefore if there be witnesses and evidence the Iudges are to beat them for all that deserve cutting-off are to be beaten Maimony in Issurei biah chap. 1. sect 1. 7. Thus by their owne grant this case is singular and there is no other reason of the adulterers strangling then the commanding of their death absolutely Among the heathens also adulterie was punished with death as the King of Babylon rosted Zedekiah and Ahab in the fire because they committed adultery with their neighbours wives c. Ieremie 29. 22. 23. This sinne is a fire that consumeth to destruction and will root out all a mans increase Iob 31. 12. Hee that d 〈…〉 h it destroyeth his owne soule Prov. 6. 32. Vers. 11. their bloods upon them that is they shall be stoned in Greeke both of them are guilty and the Chaldee saith worthy to be killed So in the rest that follow Vers. 12. wrought or done confusion which the Greeke translateth have done-impiously Vers. 13. like copulation with a woman Hebr. with the lyings or copulations of a woman see Levit 18. 22. Vers. 14. wickednesse or a wicked purpose in Chaldee counsell of sinnes in Greeke an unlawfull act See Levit. 18. 17. Vers. 17. impietie or reproach ignominie as the Greeke and Chaldee doe translate it cut-off in Greeke destroyed before the sonnes of their kinne that is soone and openly to weet by the hand of God and to be beaten by the Magistrate as the Hebrewes say See the notes on verse 10. his iniquitie that is the punishment due thereunto as Gen. 19. 15. Vers. 18. having her sicknesse her menstrual-infirmitie for which she was separated as uncleane even from her husband therefore the Greeke translateth it put-apart and the Chaldee uncleane See the annotations on Levit. 12. 2. and 15. 19. 24. the fountaine or well figuratively so called because of the issve as in Levit. 12 7. The Greeke here in the first place keepeth the metaphore hee hath uncovered her fountaine the Chaldee saith her ignominie in the second place the Greeke translateth she hath uncovered the issue of her blood where the Chaldee saith the uncleannesse of her blood The Holy Ghost also explaineth it so for where it is said in Marke 5. 29. the fountaine of her blood was dried up an other Evangelist saith her issue of blood stanched Luke 8. 44. By the Hebrew doctors the wombe wherein the childe is formed is called the Fountaine Maimony in Issureibiah chap. 5. sect 3. Therfore also they exempt virgins from this pollution as is noted on Levit. 15. 19. cut-off in the Greek and Chaldee destroyed to weet by the hand of God for presumptuous doing against this Law Levit. 15. 31. and by the Magistrates if it were knowne she was beaten Maimony in Issureibiah chap. 1. sect 22. And from the Law for washing her in Levit. 15. they teach that the woman which hath her sicknesse or hath an issue or hath borne achilde if shee wash not her selfe in water who so lyeth with any one of them though it be after many yeeres is guilty of cutting-off Maimony ibidem chap. 4. sect 3. But those legall washings figured our better cleansing by the blood of Christ Esa. 4. 4. 1 Ioh. 1. 7. Vers. 20. his aunt which the Chaldee expoundeth his uncles or fathers-brothers wife see Levit 18. 14. childlesse meaning either that God will give them no children or soon take them away if he doe give them For by the Hebrew canons the Magistrates might not put them to death but beat them onely for this sinne See the notes on verse 10. Verse 21. shall be childlesse the Greeke translateth shall dye childlesse as verse 20. Sol. Iarchi hereupon noteth Childlesse meaneth if he have children he shall bury them if he have no children hee shall dye without children therefore the scripture differeth saying in verse 20. they shall dye childlesse and in verse 21. they shall be childlesse They shall die childelesse if he have any at the time of transgression he shall have none at his death for he shall bury them whiles he liveth they shall be childlesse for if hee have none when he transgresseth he shall be all his daies as he now is Vers. 22. And or Therefore ye shall keepe spue or vomit you not out which the Greeke and Chaldee turne loathe or abhorre you See Levit. 18. 25. 26. 28. Verse 23. nation in Greeke nations in Chaldee peoples amyrked or am grieved with and consequently doe abhorre them as the Greeke translateth it and the Chaldee my Word abhorreth them Thus also God was affected with Israel and complained Fortie yeeres I was yrked with that generation Psal. 95. 10. Vers. 24. milke and honey that is all good and comfortable blessings which were also figures of heavenly graces see the notes on Exod. 3. 8. separated in Greeke disparted or disbounded you from all the nations Gods lawes are as a wall and hedge to keepe his people from the statutes and manners of the wicked So Solomon said Thou didst separate them to thy selfe for an inheritance from all the peoples of the earth 1 King 8. 53. Vers. 25. separate betweene the cleane beast that is put difference by eating the cleane and refraining from the uncleane according to the Law in Levit. 11. which thing is here spoken of upon their separation from the peoples because their abstinence from uncleane beasts figured their abstaining from the communion of uncleane peoples as Act. 10. 12. 28. and as is shewed on Levit. 11. The Hebrewes say this is mentioned after the unlawfull copulations aforesaid because who so defileth him-selfe with them degenerateth and is as it were transformed into the nature of uncleane beasts c. R. Menachem on Levit. fol. 151. for uncleane that is that you should count them unclean and abstaine from them The Greeke translateth in uncleannesse Vers. 26. from the peoples in Greâ—ke from all the nations as in verse 24. to be mine or to bee unto me which the Chaldee interpreteth to serve before me Vers. 27. familiar spirit
And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sons of Israel say unto them Any man of the house of Israel or of the stranger in Israel that will offer his oblation according to all their vowes and to all their voluntarie offrings which they will offer unto Iehovah for a burnt-offring For your favourable-acceptation a perfect male of the beeves of the sheepe or of the goats Any which hath a blemish in it yee shall not offer for it shall not bee to savourable-acceptation for you And the man that will offer a sacrifice of Peace-offerings unto Iehovah to separate a vow or for a voluntarie offring of the herd or of the flock it shall be perfect for favourable-acceptation there shall not be in it any blemish Blinde or broken or maymed or having wenne or scurffe or scabbe ye shall not offer these unto Iehovah nor give of them a Fire-offring upon the Altar unto Iehovah And bull or lambe that hath any member superfluous or lacking thou mayest make it a volâ—â—tary offring but for a vow it shall not bee favourably-accepted And that which is bruised or crushed or broken or cut yee shall not offer unto Iehovah and in your land ye shall not doe it And from the hand of a strangers sonne yee shall not offer the bread of your God of any of these because their corruption is in them a blemish is in them they shall not be favourably-accepted for you And Iehovah spake unto Moses saying A bull or a sheep or a goat when it shall bee brought forth then it shall bee seven dayes under his damme and from the eight day and thence forth it shall bee favourably-accepted for an oblation of a Fire offring unto Iehovah And cow or sheepe it and the yong thereof yee shall not kill in one day And when ye will sacrifice a sacrifice of confession unto Iehovah ye shall sacrifice for your favourable acceptation In that day shal it be eaten yee shall not leave thereof untill the morning I am Iehovah And yee shall keepe my commandements and doe them I am Iehovah And ye shall not prophane the name of my holinesse and I will be sanctified among the sons of Israel I Iehovah doe sanctifie you That brought you out from the land of Egypt to be unto you for a God I am Iehovah Annotations LEt them be separated in Greeke Let them take heed of the holy things meaning that they defile them not So that as the former chapter shewed the purity and perfection that should bee in the persons that drew neere unto the Lord this teacheth what puritie and perfection ought to bee in the things offred or to be offred unto him The Hebrew Nazar here used signifieth a religious separ 〈…〉 n in respect of holinesse as is noted on Lev. 15. 31. of my holinesse translated in Greeke my holy name which is profaned when the holy things in the sanctuarie are defiled being offred or eaten by persons uncleane and forbidden of God See after in vers 15. 32. the things this addition is supplyed also in the Greeke Whatsoever things they sanctifie unto me And this is added as Sol. Iarchi here saith to imply also the holy things of the Priests themselves Vers. 3. your generations either now or at any time hereafter shall come nigh namely to eate as is expressed in ver 4. So Iarchi saith This com 〈…〉 g â—igh is not meant but of eating your seed that is your children so in vers 4. holy things Hebrew holinesses meaning things of holinesse and particularly holy meats which though the blemished priests might eate of Lev. 21. 22. yet the uncleane might not Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things are meant not only the Sacrifices but first fruits and all the heave-offrings of the holy-things which the sons of Israel offred unto the Lord Numb 18. 8. 9. 19. as it is there sayd every one that is cleane in thy house shall eate of it Numb 18. 13. See after on vers 9. uncleannesse upon him before hee is washed from the same see the annotations on Lev. 7. 20. cut off from my presence in Greeke destroyed from me in Chaldee destroyed from before me It meaneth death by the hand of God as v. 9. Vers. 4. Any man Hebrew Man man that is Whosoever Targum Ionathan saith yong man or old man And this concerneth women also the daughters of Aaron who were to eate of some of the holy things but so as they were cleane when they did eate Numb 18. 19. 11. See after in vers 11. 12. leprous whereof see Levit. 13. an issue whereof see Lev. 15. 2. c. by a soule the Greeke translateth any uncleannesse of a soule wherby the dead is meant as Lev. 19. 28. and 21. 1. and what uncleannes that was see in Numb 19. 11. 14. seed of copulation or effusion of seed whereof see Lev. 15. 16. Vers. 5. creeping thing which when it is dead defileth him that toucheth it Lev. 11. 31. c. made uncleane so much as would make a man uncleane and that was of creeping things the quantitie of a lentile or little pease as Iarchi here no teth See Lev. 11. 31. a man to weet an uncleane man as a Leper he that hath an issue or the like by touching of whom men were made uncleane Lev. 13. 45. and 15. 5. c. Or a dead man and thereto Sol. Iarchi here referreth it and of a dead man so much as an olive would defile Vers. 6. The soule that is the man as the Chaldee expounds it and Targum Ionathan addeth the man a priest untill the evening untill the end of that day and beginning of a new See the notes on Lev. 11. 24. 32. bathe or wash his flesh that is his body as the Gr. translateth see Lev. 15. 5. 13. It figured repentance for sins as I baptise you with water unto repentance Mat. 3. 11. sanctification by the blood and spirit of Christ as ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. And this sanctimony though common to the whole Church Lev. 11. did specially pertaine to the priests and ministers whom Christ who is likened to a refiners fire and to fullers sope should purifie by his grace as it is said He shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offring in righteousnesse Malac. 3. 2. 3. Vers. 7. and afterward in Greeke and then he shall or may eat to weet when his sunne is gone downe before then though he were washed hee might not eate See the notes on Lev. 11. 32. his bread his food allowed him of God for his livelihood Numb 18. 11. 19. Whosoever eateth of the heave-offrings blesseth with a blessing for the food and after that hee blesseth him
cups and two knops and two flowers in the branch of the Candlesticke Exod. 25. 34. and moreover a third flower was next to the shaft of the Candlesticke Num. 8. 4. And it had three feet And three other knops were on the branch of the Candlestick from which knops there proceedeth six branches three on the one side three on the other and in every of them branches were three bowles and a knop and a flower and all made like Almonds So there were in all two and twenty bowles and nine flowers and eleven knops And they all were requisite so that if there wanted one of these two and fortie it hindred all the rest The bowles were like the cups of Alexandria wide at the mouth and narrow at the bottome The knops were like the apples or heads of leeks somewhat long like an egge The flowers were like the flowers of Ammudinis which are like a dish whose lip is doubled on the outside The height of the Candlestick was eighteene handbredths that is three cubits The feet and the flower were three hand-bredths then two handbredths smooth then a hand-bredth wherein was a bowle a knop and a flower Then two handbredths smooth then a handbredth knop and out of it issued two branches one on this side and another on that which went up as high as the Candlesticke Then an handbredth smooth and an hand-bredth knop with two branches issuing out of it as high also as the Candlesticke Then an handbredth smooth an handbredth knop with two branches issuing from it as high as the Candlesticke Then two handbredths smooth so there remained three handbredths wherein were three bowles a knop and a flower And there was a stone before the Candlesticke wherein were three steps on which the Priest stood and trimmed the Lampes and upon it he set downe the vessell of oyle and the tongs and the snuffe-dishes when he trimmed the Lamps Other things touching the manner of trimming them and the measure of oyle in every one are noted on Exod. 27. 21. This Candlesticke figured the Law of God shining in the Tabernacle of his Church with the oyle of grace in the seven lampes which are the seven spirits of God Rev. 4. 5. The Commandement is a Lampe and the Law a light Prov. 6. 23. so is the propheticall word as a light shining in a darke place 2 Pet. 1. 19. And as the Candlesticke was of solid beaten worke and the oyle of beaten olive Levit. 24. 2. so is the preaching and practise of the Law laborious and with much affliction 2 Tim. 1. 8. and 2. 3. And the worke of Christ and of his Ministers was signified by the Priests continuall ordering and trimming of these Lamps the lighting of one Lamp from another shewed the opening and inlightning of one place of Scripture by another and the middle Lampe lighted from the fire of the Altar signified that the fountaine of all light and knowledge commeth from Christ who hath the seven spirits of God Revel 3. 1. figured by the seven lamps of fire Rev. 4. 5. The varietie of cups knops and flowers taught the sundry things that are in the scriptures histories precepts prophesies parables c. And as seven is the number of perfection so by the seven branches and lamps the full perfection of the Scriptures is shewed which are able to make us wise unto salvation through the faith which is in Christ Iesus and perfect throughly furnished unto every good worke 2 Tim. 3. 15 16 17. This Candlestick might also be a figure of the Church shining as lights in the world and holding forth the word of life Phil. 2. 15 16. as the seven golden Candl-sticks in Revel 1. 20. were the seven Churches in Asia in the middest of which Christ our great high Priest walked to order their light and to powre the oyle of his grace into their lamps which Church is in nature one in Christ though it hath many particular Churches as branches out of one stocke the chiefe branch whereof was the Church of Israel from whose light we all receive light they having first received the Oracles of God See Rom. 3. 2. and 11. 16 17 18 c. 2 Pet. 1. 19. So the state of the Church by the word and Spirit of God is set forth by a vision of the Candlestick whose lamps are filled with oyle from two olive trees Zach. 4. Rev. 11. and Iohn the Baptist a preacher of the word of grace is called a burning and shining lamp Ioh. 5 3 5. the patterne Hebr. the shew or vision appearance that is the patterne shewed as Exod. 25. 40. This teacheth that no other ground or forme of doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. Eccl. 12. 11 12. Vers. 6. Levites the residue of the tribe of Levi besides the Priests whose consecration is described in Levit. 8. unto whom the other Levites were adjoyned to assist them in the service of Gods Sanctuarie as was signified before in Num. 3. 6. c. but their consecration is shewed in this chapter from among the sonnes hereupon the Levites as in office so in name are distinguished from the other Israelites as are also the Priests from the Levites 1 Chron. 9. 2. the Israelites the Priests the Levites and the Nethinims cleanse them or purifie them after the manner following This though it were the dutie of all the people to be cleane and pure when they came to the Sanctuary 2 Chron. 23. 19. 2 Cor. 7. 1. yet in speciall manner it belonged to the ministers which did beare the vessels of the Lord Esai 52. 11. Ezr. 6. 20. so the Apostles among other graces wherby they approved themselves as the ministers of God nameth one to be by purenesse 2 Cor. 6. 4. 6. Verse 7. Sin-water that is the water of purification from sin which was made with the ashes of an heiffer whereof the Law is after given in Nuâ— 19. As the sacrifice that maketh expiation for 〈◊〉 is called the sin offring so this purifying water is called the water of sinne which the Greeke expoundeth the water of purification And this water sprinkled on the uncleane sanctified to the purifying of the flesh but figured the bloud of Christ which purgeth the conscience from dead workâ— to serve the living God Heb. 9. 13 14. all their 〈◊〉 in Greeke all their body that is shave off all theâ—r haire which was another signe of purification as in the cleansing of the Leper he shaved off all his haire Lev. 14. 8 9. and in the cleansing of the polluted Nazirite Num. 6. 9. So the Levites which were in themselves as lepers that is sinners are cleansed through faith in Christ. their clothes their garments an other rite used in purifying the uncleane Exod. 19. 10. Levit. 14. 9. and 15. 5. By these three rites were signified the purifying from
burneth them defileth â—is cloathes the time of the burning of them till they be turned to ashes Levit 16. 28. Maim ibidem c. 5. Vers. 9. a man that is cleane this man is said in Targum Ionathan to be a Priest the ashes It is reported that After they had finished the burning of her they beat her with staves her and all the wood of the pile wherewith she was burned and sifted all with sives and whatsoever was blacke which possibly they could pound and make it ashes either of her flesh or of the wood they pounded it till it was made ashes and that which had no ashes in it they left the same and every of her bones that remained unburnt they pounded Maimony in Pharah ch 3. sect 3. As the burning of the heiffer signified the sufferings of Christ Hebr. 13. 11 12. so the ashes were the monument of his most base and utmost afflictions for ashes were used as greatest signes of sorrow and misery 2 Sam. 13. 19. Iob 30. 19. and 42. 6. Ier. 6. 26. and to be brought to ashes upon the earth is noted for the extremity of Gods fiery judgements Ezek. 28. 18. But the memoriall of Christs most ignominious death is to be kept as a most glorious monument of our life justification and sanctification through faith in his name 1 Cor. 11. 24. 26. Gal. 6. 14. Phil. 3. 8 9 10. without the campe to signifie that they which would have part in the death of Christ must goe forth unto him without the campe bearing his reproach Heb. 13. 13. in a cleane place figuring a cleane heart and pure conscience in which only the monuments of Christs death are reserved by faith Act. 15. 9. Heb. 10. 22. Eph. 3. 17. The Hebrews say They gathered not any of her ashes to lay it up in the court of the Sanctuary but they divided all the ashes into three parts One part they put in the place called the Cheil the Fort or Frontier and another part in mount Olivet and the third was parted to all the Wards or Custodies of the Levites That which was parted to all the Wards the Priests sanctified therewith and that which was put in mount Olivet the Israelites sprinkled with it and that which was put in the Cheil was reserved and laid up as it is written AND IT SHALL BE FOR THE CONGREGATION FOR A RESERVATION to teach that they laid up some of it And thus they laid up some of every heiffer which they burned in the Cheil And they did burne nine red heiffers after they were commanded this precept till the desolation of the second Temple The first was done by Moses our Master the second by Ezra and seven after Ezra till the Temple was destroyed And the tenth shall be done by the King Christ who be reveiled with speed Amen So be the good will of God Maimony in Pharah ch 3. sect 4. This last speech of the Iew sheweth their zeale without knowledge for wee know that the Sonne of God is come and hath given us an understanding that wee may know him that is true and we are in him that is true even in his Sonne Iesus Christ 1 Ioh. 5. 20. and by him was this legall type as all other accomplished as it is written If the ashes of an heiffer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ. who through the eternall Spirit offered himselfe without spot to God purge your conscience from dead workes to serve the living God Hebr. 9. 13 14. Wherefore Christ the King hath been â—evealed and they have done unto him whatsoever they would but even unto this day when Moses is read a veile is laid upon their heart so that they cannot stedfastly looke to the end of that which is abolished neverthelesse when it shall turne to the Lord the veile shall be taken away 2 Cor. 3. 15 16. Then shall they looke upon him whom they have pierced and they shall mourne for him as one mourneth for his only sonne and shall be in bitternesse for him c. Zach. 12. 10. And this day God cause to come with speed Amen for a reservation or for an asservation a keeping that is to be reserved or kept See the like phrase in Exod. 16. 32 33 34. Num. 17. 10. Sol. Iarchi here saith That which was in the Cheil or Fort was put there for a reservation according to that sore-noted out of Maimony But this may be understood of all the ashes and not of a third part only which was kept for the use of Israel as after followeth for the congregation Hence the Hebrewes say that all Israelites were sit to keepe it Therefore any of the common people which bringeth a vessell out of his house though an earthen vessell and saith This vessell is cleane for the Sinne water lâ—e it is cleane they sanctifie in it and sprinkle out of it though that vessell is uncleane for the Sanctuary and for the heave-offering And so any of the common people that shall say I am cleane for the Sin-water or that hath the Sin-water by him and saith it is cleane hee is to be trusted for there is no man of Israel too vile for it Maim in Pharah ch 13. sect 12. water of separation that is water to be sprinkled for separation to be sprinkled on such as are separated and removed because of uncleannesse from other people This appeareth by vers 13. where it is said because the water of separation was not sprinkled upon him The Hebrew Niddah which properly signifieth a separation or removall for uncleannesse is sometime figuratively used for uncleannesse it selfe which is to be done away as in 2 Chron. 29. 5. Ezra 9. 11. Whereupon the water which cleanseth it is called the water of separation which the Greeke and Chaldee versions call water of sprinkling because it was sprinkled on the uncleane to purifie him vers 18. 19. According to which phrase Christs bloud is called the bloud of sprinkling Hebr. 12. 24. because it purifieth the conscience and was figured by this sprinkling water Heb. 9. 13 14. a purification for sin Hebr. a sin which word as it is often used for a Sin-offring or sacrifice that expiateth sinne as in Levâ—â— 4. 3 c. so here it is the name of that water which purified sinne as aâ—ter is manifested in vers 12. c. Wherefore the Greeke translateth it is a sanctification or a purification And these two names here given to this water the Prophet useth when he foretelleth the grace of Christ In that day there shall be a fountaine â—pened to the house of David and to the inhabitants of Ierusalem for Sinne and for Separation Zach. 13. 1. that is for a purification for sinne and for a water of separation for uncleannesse which the Greeke there interpreteth for a removall away and for a sprinkling Vers. 10. shall wash as when any bloud of the Sin-offering was sprinkled on
a garment it was to be washed Levit. 6. 27. so here he that gathered up ashes was to wash his cloathes for it could not be but some of the ashes would light upon them See the notes on vers 7. the stranger that sojourneth in Greeke the proselytes that are adioyned Vers. 11. of any soule of man that is of any dead man or any corpse of man the soule is here used for the dead bodie as is noted on Levit. 19. 26. and Numb 6. 6. and this is an explanation of the former dead that it is meant of man onely for hee that touched a dead beast was not uncleane seven daies but one day only Lev. 11. 24 27 39. neither was he to be sprinkled with these ashes Sol. Iarchi here saith it is spoken to except the soule of a beast for the uncleannesse thereby needeth no sprinkling uncleane seven dayes during which time of his uncleannesse he might not come into the Sanctuary nor touch any holy thing Levit. 7. 19 21. nor be in the Lords Campe Numb 6. 2. unto which the citie Ierusalem was answerable in the ages following called therefore the Holy Citie Nehem. 11. 1 18. Matth. 4. 5. And hereby was figured such as were dead in trespasses and sinnes Ephes. 2. 1. and such as have their consciences defiled by dead workes Heb. 9. 13 14. which may not enter during their uncleannesse into the city of God Râ—vel 2â— 27. Of this legall pollution the Hebrewes have these sayings A dead person defileth by touching by bearing and by the Tent with seven daies uncleannesse The uncleannesse by touching and by the Tent are expressed in the Law Num. 19. 11 14. Vncleannesse by bearing is by tradition gathered by consequence For if a dead beast which maketh one uncleane but till evening and defileth not by the Teâ—t doth defile by bearing as is written in Levit. 11. 25. how much more doth a dead man And as a dead beast which by touching defileth till evening defileth 〈…〉 evening by bearing so a dead man which by touching deâ—ileth seven daies defileth also seveÌ„ daies by bearing Vncleannesse by touching spoken of in every place whether of a dead man or other uncleane things is when a man with his flesh toucheth the uncleane thing it 〈◊〉 whether it be with his hand or with his foot or with any other part of his flesh c. Vncleannesse by bearing spoken of in any place either of a dead man or of other uncleane things is when a man beareth the uncleane thing although hee touch it not although a store be betwixt him and it Forasmuch as he beareth it he is uncleane whether he beare it on his head â—r 〈◊〉 his hand or with any other part of his body 〈◊〉 though the uncleane thing hang by a threed or by 〈◊〉 haire if he hand the threed on his hand and lâ—â—t up 〈◊〉 uncleane thing by it loe he beareth it and is uncleaâ—â— Nothing is defiled by bearing save man onely 〈◊〉 vessels As if a man hold in his hand ten vessels one above another a dead carkasse or any the like thing be in the uppermost vessell the man is unclean by bearing the carkasse and the vessels upon his hand are all cleane save the uppermost vessell which the uncleane thing toucheth and so in all like cases c. There is no kind of living thing which is defiled whiles it is alive or that doth defile whiles it is alive save man only and he that is of Israel c. A dead man defileth not till his soule be departed from him as it is written The soule of a man that is dead Num. 19. 13. A dead untimely birth c. defileth by touching by bearing and by tent as a great man which is dead as it is written He that toucheth the dead of any soule of maÌ„ NuÌ„ 19. 11. Likewise so much as an olive of a dead mans flesh either moist or dry as a potsherd defileth as doth a whole dead man A lim cut off from a living man is as an whole dead man defileth by touching by bearing and by tent though it be but a little lim of a child of a day old c. A lim separated from a dead man defileth also by touching by bearing by tent as doth the dead man c. Maim tom 3. in Tumath meth ch 1. 2. These other the like legall pollutions teach Gods people how carefull they should be that they defile not themselves with sin or communion with dead and sinfull works as the Apostle saith Touch not the uncleane thing 2 Cor. 6. 17. Be not partaker of other mens sins keepe thy selfe pure 1 Tim. 5. 22. Vers. 12. He shall purifie himselfe by sprinkling the foresaid water as the Chaldee expoundeth it He shall sprinkle the Greek He shall be purified The originall word signifieth to purifie from sin which sheweth that this outward uncleannes figured the pollution of the soule by sin and the purification here commanded signified repentance from dead works and faith towards God w ch purifieth the heart Heb. 6. 1. Act. 15. 9. with it with the water fore-spoken of v. 9. and the ashes as Targum lonathan here expresseth the manner whereof followeth he shall be cleane that is as the Greeke translateth and he shall be cleane and in the seventh Chazkuni here observeth Lest any should thinke if he forget and be not sprinkled in the third day he may be sprinkled twise on the seventh day and it will serve the turne as if he were sprinkled on the third day and on the seventh therefore the Scripture saith If hee purifie not himselfe in the third day and in the seventh c. for it is necessary that there be three dayes betweene sprinkling and sprinkling Vers. 13. the soule that is the corps as before is shewed that is dead in Greeke if he be dead From these words the Hebrewes gather that the diad defileth not till his soule be departed Maim in Tumath meth c. 1. s. 15. For death is the departing of the soule from the body Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle if hee come in that estate into the court of the Tabernacle yea though he have washed himselfe yet if he have not bin sprinkled the third day and the seventh day he defileth it as Iâ—â—chi here noteth and Moses after sheweth that soule shall be cut off in Chaldee that man shall be destroyed This is meanâ— if he come in presumptuously but if he doe it ignorantly he is to bring a sacrifice Lev. 5. 3. 6. So the Hebrewes explaine this Law Maim in Biath hamikdash ch 3. sect 12. See the notes on Num. 6. the water of separation in Greek and Chaldee the water of sprinkling This signified that when any have sinned he cannot be cleansed from it before God by any of his owne workes nor satisfie by his owne sufferings but only by having his conscience sprinkled with the bloud of Christ
purification the third day was mysticall having reference to the resurrection of Christ w ch was on the third day after his death 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall as being the number of perfection of the Sabbath and of accomplishing a work as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing and ceasing from our sinfull and dead works after that we are sprinkled with the bloud of Iesus and water of his Spirit Heb. 4. 9 10. and 9. 13 14. wash his cloathes w ch was a common rite for all that were defiled with other uncleannesses wherof see Lev. 11. 25. and 14. 8 9. and 15. 5. bathe his flesh in Greeke wash his body the word flesh is expressed before in v. 7. it is meant of his whole body or all his flesh as Lev. 15. 16. cleane at evening after the Sun is set at what time a new day beginneth and so in mysterie a new life to begin This cleansing of the defiled by the dead figured Christs worke of grace upon dead and sinfull men of him it is prophesied Hee shall sprinkle many nations Esai 52. 15. and of him doth the Apostle open this figure saying If the blend of buls and goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ who through the eternall Spirit offered himselfe without blemish unto God purge your conscience from dead works to serve the living God Heb. 9. 13 14. The sprinkling of the ashes of the heifer figured the applying unto us of Christs death whereunto he was delivered for our offences and was raised againe for our justification Rom. 4. 25. The living water wherewith the ashes were mixed figured the Spirit of God which they that beleeve in Christ doe receive Ioh. 7. 38 39. of which he gave this promise Then will I sprinkle clean water upon you and ye shal be clean Eze. 36. 25. These being applied unto our consciences by faith as with hyssop w ch purifieth the heart Act. 15. 9. by the preaching therof Gal. 3. 2. doe baptise us into Christs death that like as he was raised up froÌ„ the dead unto the glorie of the Father even so wee also should walk in newnesse of life Rom. 6. 3 4. And so we draw neere unto God with a true heart in sul assurance of faith having hearts sprinkled from an evill conscience and bodies washed with pure water our robes washed and made white in the bloud of the Lambe Heb. 10. 22. Rev. 7. 14. and cleansing our selves froÌ„ all filthines of the flesh and spirit we perfect holinesse in the feare of God 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors though estranged from the true life and light of Christ retained some knowledge for they say When the living water is mixed with the ashes it purifieth the uncleane whereas before that while the ashes were alone they defiled all that were imployed about them And behold the living water signified the water that is on high which taketh away uncleannesse from the ashes c. And loe when it is sprinkled on the uncleane the uncleannesse fleeth from him c. and a cleane spirit resteth upon him and purifieth him R. Menachem on Num. 19. Vers. 20. uncleane by any of the things afore-said about the dead not purifie himselfe or not be purified to wit by having the water sprinkled upon him as the Chaldee explaineth it and the latter part of this verse manifesteth that soule in Chaldee that man cut off in Greeke and Chaldee destroyed defiled the Sanctuarie by comming into it before he hath beene purified For such were shut out of the host Num. 5. 3. how much more out of the Sanctuary Therefore Porters were see there at the gates that none which was unclean in any thing should enter in 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously his punishment is cutting off Num. 19. 20. if ignorantly then he is to bring the sacrifice appointed Lev. 7. Maim in Biath hamikdesh 〈◊〉 3. s. 12. See the annotations on Lev. 5. 2 3. Vers. 21. wash his cloathes as being uncleane and so to continue untill evening likewise he that toucheth the water of separation shall wash his cloathes and be uncleane untill evening This interpretation Chazkuni here giveth of it that in the former branch uncleannesse is implied untill evening and in the latter branch the washing of his cloathes also is implied though not expressed This is one of the mysteries of this Law that a clean maÌ„ as he is called in v. 18 19. was made uncleane by sprinkling or touching the holy water which sanctified those that were uncleane and so it had contrary effects to purifie the uncleane and to poulute the cleane as the Sun melteth wax and hardneth clay Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites which in their greatest vertue did but sanctifie to the purifying of the flesh as the Apostle saith Heb. 9. 13. and yet even then also left the purifier himselfe in uncleannesse which hee had not before That by consideration of these effects the people might be led unto Christ and his Spirit who is able to purge the conscience from dead workes and to save them to the uttermost that come unto God by him Heb. 9. 14. 7. 25. The Hebrewes understand this of such as sprinkled or touched the water when there was no need as when no unclean person or vessell was to be sprinkled with it Maimony in Pharah ch 15. Vers. 22. whatsoever or whomsoever Hebr. all implying men vessels c. the uncleane to wit by the dead of whom was spoken before shall be uncleane to wit untill evening as the end of the verse sheweth and this is an inferiour degree of uncleannesse for the man or vessell polluted by the dead was uncleane seven dayes vers 11. 14. but that w ch such an unclean man or vessell touched was uncleane till the end of that day So in the Hebrew Canons A man which is defiled by the dead and the vessels which that man toucheth are uncleane seven dayes as it is said And yee shall wash your cloathes in the seventh day and ye shal be clean Num. 31. 24. But a man that shall touch a man which is defiled by the dead whether he touch him after that he is separated from the things that defiled him or touch him whiles he toucheth the dead lo this second man is uncleane till the evening as it is said in Num. 19. 22. And the soule that toucheth shall be unclean untill the evening Mai. in Tumath meth ch 5. s. 2. the soule in Chaldee the man that toucheth to wit him that is defiled as before is noted or it the thing which is defiled by the teâ—d of an uncleane man
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also 〈◊〉 walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâ—elt the Rocke and water commeth out 12 The Loraâ— angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ„ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ„ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ„ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. 〈◊〉 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ„ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ„ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâ—ed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ— before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
mount Hor Numb 20. 24 28. and Moses on mount Nebo after he had seene the land with his eyes but might not goe over thither Deut. 34. The Psalmist saith Thou wast unto them a God that forgiveth and taking vengeance on their practises Psal. 99. 8. Moses the Minister of the Law though he guided Israel thorow the wildernesse to the borders of the promised land yet could not bring the people thereinto but Iesus or Iosua his successour gave them the possession of it to signifie that the Law which worketh wrath Rom. 4. 15. and the workes thereof by which no flesh shall be justified Gal. 2. 16. cannot bring us into the kingdom of God but Iesus Christ who hath loved us and given himselfe for us giveth us by faith the inheritance of the heavenly kingdome Rom. 4. 24 25. and 5. 1 2 c. Gal. 2. 16. and 3. 13 14 c. Vers. 13. of Meribah that is of Contention or Strife which the Greeke translateth of Contradiction so called for a memoriall of their sinne and for a warning to ages following not to do the like whereupon it is said by David Harden not your heart as in Meribah Psalm 95. 8. The same name was given to the former place in Rephidim Exod. 17. 7. To distinguish betweene them the Scripture calleth this Meribah of Kadesh in the wildernesse of Zin Deut. 32. 51. contended with Iehovah in that they contended with Moses vers 3. it is accounted as contention against the Lord himselfe as he told them before in Exod. 16. 8. The Greeke translateth reviled before the Lord. he was sanctified or he sanctified himselfe in them Though Moses and Aaron sanctified him not by faith and obedience yet was he sanctified among the people by the worke of his grace in giving waters for their thirst Or he was sanctified in them that is in Moses and Aaron as Targum Ionathan explaineth it for by punishing their rebellion he sanctified him-selfe in them as it is written That the heathen may know me when I shall be sanctified in thee O Gog before their eyes where it is understood of punishment as it followeth And I will plead against him with postilence and with bloud c. thus will I magnifie my selfe and sanctifie my selfe and I will be knowne in the eyes of many nations Ezek. 38. 16 22 23. See also the Annotations on Levit. 10. 3. And thus â—ol Iarchi expoundeth it in them for Moses and Aaron died because of them for when the holy blessed God doth judgement c. he sanctifieth him-selfe before his creatures and so it is said Fearefull art thou ô God out of thy Sanctuaries Psalm 68. 36. Vers. 14. Edom the Edomites the posterity of Esais who was surnamed Edom Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom and all things about it following were done by the direction and word of God as appeareth by Deut 2. 1 2 4 c. 〈◊〉 thy brother Israel so the whole nation is called because Iakob whose name was called Israel Gen. â—2 28. was naturall brother to Esau and this title of brotherhood continued long after as in O 〈◊〉 vers 10 〈◊〉 Also the Law saith Thou shalt not abhorre an Edomite for he is thy brother Deut. 23. 7◠〈…〉 travell that hath found us the wearisome molestation that hath befallen us See the like phrase in Exod. 18. 8. Nehem. 9. 32. Vers. 15. into Aegypt The history hereof is in Gen. 46. dwelt Hebr. sitten that is continued in Greeke sojourned Many daies see Exod. 12. 40. Did evill afflicted with rigorous bondage and other cruelty See Exod. 1 c. Vers. 16. We cried out as is recorded in Exod. 2. 23. an Angell This was Christ See Exod. 3. 2. and 14. 19. and 23. 20. with the Annotations Some of the Hebrewes understand it of Moses because the Prophets are called Angels or Messengers as in Iudg. 2. 1. 2 Chron. 36. 15 16. Hag. 1. 13. in Kadesh a citie or by Kadesh to wit in the wildernesse lying neere and having the name of Kadesh the citie Numb 33. 36. The Chaldee here and usually nameth it Rekam Vers. 17. thorow thy country because it was the neerest way therefore when Edom refused to let them goe thorow they turned and passed by the way of the wildernesse of Moab Deut. 2. 8. Iudg. 11. 17 18. the vineyards to rob or make spoile of any mans goods water of the well that is of the wells or of any well the Greeke translateth of thy well Meaning either that they would not drinke without paying for it as in vers 19. or that they would drinke of the rivers which were common not of wells which were private and digged of men for their owne use the kings way that is the high-way which is common for all to passe by vers 19. So againe in Numb 21. 22. Vers. 18. Not passe thorow me that is thorow my country vers 17. as the Chaldee explaineth it thorow my border See the like phrase in Deut. 2. 30. Rom. 15. 28. left I come it is a threatning which the Greeke explaineth otherwise I will come See the Annotations on Gen. 3. 3. with the sword the Chaldee expoundeth it with them that kill with the sword the Greeke in warre It had beene the dutie of Edom to have met their brother Israel with bread and with water in the way as God speaketh of the Moabites Deut. 23. 4. but by this unkindnesse the Lord would have his people to see how all worldly friends and kindred after the flesh will faile them yea and oppose them that their hope and strength may be in him alone Mat. 10. 21 22. Vers. 19. the high way or causey that which before was called the Kings way vers 17. the Greeke here translateth it the mountaine the price Hebr. the sale which both Greeke and Chaldee translate the price This was so commanded of God Ye shall buy meat of them for money that 〈◊〉 may eat and ye shall also buy water of them for money that yee may drinke For Iehovah thy God hath blessed thee in all the worke of thine hand Deut. 2. 6 7. without doing anything else Hebr. without a word that is without any thing which the Chaldee explaineth any evill thing or ward Vers. 20. with much people Hebr. with an heavie people which the Chaldee expoundeth a great army The Scripture confirmeth this as that which in 1 King 3. 9. is written an heavie or 〈◊〉 people is in 2 Chro. 1. 10. expounded a great 〈◊〉 This comming out was to resist Israel by force anâ— strong hand for Edom was afraid of them Deut. 2. 4. and trusted not their words Vers. 21. to give that is to suffer or to give Israel leave to passe as the Chaldee expoundeth it Nor withstanding as they went along their coast the Edomites suffred them to buy victuals of them as appeareth by Deut. 2. 28 29. 〈◊〉 aside and went along thorow the wildernesse and compassed
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
thought of some to be so called of the mutinous assemblies of Korah Dathan Abiram Num. 16. Vers. 26. Tahath in Greeke Kataath signifiing Vnderneath or below Vers. 27. Tarah or Therach in Greeke Tharath Vers. 28. Mithkah in Greeke Matheka by interpretation sweet Vers. 29. Hashmonah in Greeke Aselmona Vers. 30. Moseroth in Greeke Masurouth in English Bonds In Deut. 10. 6. it is called singularly Moserah Vers. 31. Bene Iaakan that is the sons of Iaakan called in Deut. 10. 6. Beeroth Bene Iaakan that is the Wels of the sons of Iaakan though some thinke that was another place Of one Iaakan we reade in 1 Chron. 1. 42. Vers. 32. Horhagidgad that is the hole of Gidgad called also Gudgod in Deut. 10. 7. Vers. 33. Iotbathah in Greeke Etebatha it was a land of rivers of waters named also Iotbath Deut. 10. 7. Vers. 34. Ebronah or Gnabronah not elsewhere mentioned Vers. 35. Ezion-gaber in Greeke Gethsion-gaber mentioned againe in Deut. 2. 8. It was by the red sea where was a place for shipping in Edoms land 1 Kings 9. 26. and 22. 48. Thus Israel had beene brought backe againe towards the red sea as was commanded in Num. 14. 25. Deut. 2. 1. Vers. 36. Zin which is Kadesh or that is Kades w ch the Chaldee calleth Rekam Hither they came in the first moneth of the 40 yeare of their travell and here Marie the Prophetesse the sister of Moses and Aaron died Here againe the people murmured for water which was given them out of a Rocke And at this Kadesh they sent unto Edom for leave to passe thorow his countrey but were denied it Num. 20. See the Annotations there Vers. 37. in the edge by the border of the land Num. 20. 23. the Greeke translateth neere the land of Edom. Vers. 38. at the mouth that is as the Chaldee explaineth it at the word in Greeke by the commandement of the Lord. died there being stript of his Priestly garments which were put upō Eleazar his son and hee died there on mount Hor for his sin committed at the water of Meribah in Kadesh Num 20. 24 26. c. Vers. 40. King of Arad of whom see Num. 21. 1. heard of the comming and sought against Israel and tooke some of them captives but Israel by helpe from God vanquished him Num. 21. 1 2 3. Vers. 41. from mount Hor by the way of the red sea to compasse the land of Edom Num. 21. 4. Zalmonah in Greeke Selmona which seemeth to be so named of Zelem an Image and to be meant of that place where the brazen serpent was set up to heale those that were stung of fiery serpents because they had murmured against God Num. 21. 5 6 c. Vers. 42. Funon or Phunon in Greeke Phinon hereof there is no mention otherwhere Vers. 43. Oboth mentioned in Num. 21. 10. Vers. 44. Ije Abarim that is the heapes of Abarim which Abarim were mountaines vers 47. In the verse following this place is called onely Ijem that is Heapes Vers. 45. Dibon Gad in Greeke Daibon Gad that is Dibon of the Gadites Dibon was the name of an high place and citie wherof see Num. 21. 30. This Dibon was repaired and possessed by the sonnes of Gad Num. 32. 34. and it is so named to distinguish it from another Dibon which was given to Reuben Ios. 13. 15. 17. Vers. 46. Almon or Gnalmon in Greeke Gelmon diblathaim of w ch Diblathaim see Ier. 48. 22. Vers. 47. Before Nebo the name of a mountain where afterward Moses died Deut. 32. 49 50 and 34. 1. 5. Vers. 48. Iordan neere Iericho that part of the river Iordan which is over against Iericho called therefore in Hebrew Iarden of Iericho Vers. 49. Beth Iesimoth which place was allotted to the Reubenites Ios. 13. 15. 20. mentioned also in Ezek. 25. 9. Abel Shittim the Chaldee expoundeth it the plaine of Shittim it seemeth to have the name of the Shittim trees that grew there as Abel Ceramim is the plaine of the Uineyard Iudg. 11. 33. The travels of Israel thorow that great and terrible wildernesse wherein were fierie serpents and scorpions and drought where there was no water Deut. 8. 15. which was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. signified the many troubles and afflictions through which we must enter into the kingdome of God Act. 14. 22. The helpes comforts and deliverances which God gave unto his people in their distresses are examples of his love and mercie towards his who comforteth them in all their tribulation that as the sufferings of Christ abound in them so their consolation also aboundeth in Christ 2 Cor. 1. 45. The punishmēts which God inflicted upon the disobedient who perished in the wildernesse for their sins hapned unto them for ensamples and they are written for our admonitiō upon whom the ends of the world are come 1 Cor. 10. 1 11. Heb. 3. 17 18 19. and 4. 1 2. By the names of their encamping places and histories adjoyned it appeareth how Israel came sometimes into straits and troublesome wayes as at Pi-hahiroth Ex. 14. 2 3. 10. c. at Zalmonah Nū 21. 4 c. sometimes into large and ample roomth as at the plaines of Moab sometimes to places of hunger and thirst as at Rephidim and Kadesh Ex. 16 17. Num. 20. sometimes to places of refreshing as at Elim and Beer Ex. 15. 27. Num. 21. 16. sometimes where they had warres as at Rephidim Kadesh Edrehi Exod. 17. 8. Num. 21. 1. 33. sometimes where they had rest as at mount Sinai Sometimes they went right forward as from Sinai to Kadesh-barnea sometimes they turned backward as from Kadesh barnea to the red Sea Sometimes they came to mountaines as Sinai Shepher Hor Gidgad sometimes to vallies as Tahath c. sometimes to places of bitternesse as Marah sometimes of sweetnesse as Mithkah The sinnes which they committed in the wildernesse were many and great as open idolatry by the Calfe at Horeb Ex. 32. and with Baal-peor Num. 25. unbeleese at Kadesh Num. 14. and afterwards presumptuous boldnesse in the same place murmurings against God sundry times with tempting of Christ as the Apostle speaketh 1 Cor. 10. Contention rebellion against their governors often lusting for flesh to fill their appetite soathing Manna the heavenly food whoredome with the daughters of Moab and sundry the like that this complaint is after made of them How oft did they provoke him in the wildernesse and grieve him in the desart Psal. 78. 40. All sorts of persons sinned against God the multitude of people very often the mixt multitude of strangers among them Num. 11. The Princes as the ten spies Dathan Abiram c. The Levites as Korah and his company Marie the Prophetesse Num. 12. Aaron the Priest with her besides his sin at Horeb Ex. 32. and at the water of
Chaldee do interpret it the Burning a place so called because the people complaining there the fire of the Lord was kindled and consumed some of them See the historie in Num. 11. 1 2 3. Massah in English the tentation and so the Greek and Chaldee translate it A place at Rephidim in the wildernesse before they came to Horeb ten stations from Egypt in the first yeere of their travell where wanting water they tempted God saying Is the Lord amongst us or no and there he gave them water out of the Rocke Exod. 17. See the annotations there and Psal. 95. 8 9. Heb. 3. 8. c. Deut. 6. 16. Kibroth-hattaavah in English the Graves of lust so translated also by the Greeke Here a little from Taberah forementioned they loathed Manna and lusted for flesh God gave them Quailes but they died of a plague 〈◊〉 the flesh was yet betweene their teeth and 〈◊〉 buried there occasioned this name of the 〈◊〉 for a perpetuall memoriall See Num. 11. 4 34. and the annotations there Also Psal. 78. 〈◊〉 31. and 106. 14 15. Vers. 23. Kadesh-barnea where being come thorow the wildernesse of Pharan to the border of the land of Canaan they were commanded of God to goe take possession Then they sent spies who discouraged the people so through want of 〈◊〉 they durst not enter and were for it condem 〈◊〉 〈◊〉 40. yeeres wandring in the wildernesse and 〈◊〉 ended their dayes See Numb 13. and 14. 〈◊〉 against the mouth that is against the 〈◊〉 or commandement in Greeke yee disobeyed 〈◊〉 word Vers. 24. that I knew you the Greeke expounds 〈…〉 the day that he was knowne unto you So he 〈…〉 deth with a generall charge of rebellion upon them shewing hereby the impossibility of the law and ministery thereof to bring men unto God for it causeth sinne and wrath to abound as 〈◊〉 4. 15. and 8 3. Gal. 3. 19 22. For besides these 〈…〉 lars they sinned many other times in the 〈…〉 nesse as is noted on Num. 14. 22. and in Psa. 〈◊〉 and 106. Vers. 25. I fell downe in Greeke I prayed Hee 〈…〉 th to speake of their reconciliation to God which was by the prayer of Moses as a mediatour 〈◊〉 figure of Christ by whom and not by our own deserts we have entrance into the kingdome of God Gal. 3. 22. 24. Rom. 3. 20 22. and 5. 1 2 c. as I fell downe to wit at the first as v. 18. or which I fell downe that is which I said before that I fell downe But the Hebrew asher which is sometimes used for as as in Ier. 48. 8. said for to destroy that is said that he would destroy you See the like phrases so expounded in Esay 49. 6. with Acts 13. 47. 1 Chron. 17. 4. with 2 Sam. 7. 5. Matt. 20. 19. with Mark 10. 33 34. Vers. 26. Lord Iehovoh in Greeke Lord Lord in Chaldee Lord God See the annotations on Gen. 15. 2. thy people this respecteth their adoption in Christ and justification 1 Pet. 2. 9 10. inheritance this implyeth their sanctification unto the obedience and service of God by the Spirit See Exod. 34. 9. through thy greatnes in Greek through thy great strength as v. 29. it implyeth also his great goodnesse and therefore is often spoken of his gracious workes for his people 1 Chron. 17. 19. Luke 1 49. Vers. 27. thy servants Hee meaneth Gods oath unto them to multiply their seed and to give them the land for an eternall inheritance as is expressed in this prayer before Exod. 32. 13. So the Greeke addeth here unto whom thou swarest by thy selfe hardnesse the naturall corruption whereby the heart is hardned that it cannot repent and beleeve the word of God from which the two evils following doe flow Rom. 2. 5. Vers. 28. the land that is as the Greeke and Chaldee both explaine the inhabitants of the land This reason is also alleaged in Exod. 32. 12. and Numb 14. 16. CHAP. X. 1 A rehearsall of Gods mercies in renuing the two tables of the Covenant 6 in leading the people forward towards Canaan and continuing the priest-hood after Aarons death 8 in separating the tribe of Levi unto the ministerie 10 in hearkning unto Moses his suit for the people 12 An exhortation unto obedience 14 because of Gods glorie 15 love unto Israel 17 justice towards all 21 his fearefull workes 22 and multiplication of his people AT that time Iehovah said unto mee Hew thee two tables of stone like the first and come up unto me into the mount and thou shalt make thee an Arke of wood And I will write on the tables the words which were on the first tables which thou brakest and thou shalt put them in the Arke And I made an Arke of Shittim wood and hewed two tables of stone like the first went up into the mount and the two tables in my hand And he wrote on the tables according to the first writing the ten words which Iehovah had spoken unto you in the mount out of the midst of the fire in the day of the assembly and Iehovah gave them unto me And I turned my self and came downe from the mount and I put the tables in the Arke which I had made and there they be as Iehovah commanded me And the sonnes of Israel journeyed from Beeroth of the sonnes of Iaakan from Moserah there Aaron dyed and was buried there and Eleazar his sonne administred the Priests office in his stead From thence they journeyed to Gudgodah and from Gudgodah to Iot-bath a land of rivers of waters At that time Iehovah separated the tribe of Levi to beare the Arke of the covenant of Iehovah to stand before Iehovah to minister unto him and to blesse in his name unto this day Therefore Levi hath no part or inheritance with his brethren Iehovah he is his inheritance as Iehovah thy God spake unto him And I stood in the mount according to the former dayes fortie dayes and fortie nights and Iehovah hearkened unto me at that time also Iehovah would not destroy thee And Iehovah said unto me Arise goe in journey before the people that they may goe in and possesse the land which I sware unto their fathers to give unto them And now Israel what doth Iehovah thy God aske of thee but to feare Iehovah thy God to walke in all his waies and to love him and to serve Iehovah thy God with all thy heart and with all thy soule To keepe the commandements of Iehovah and his statutes which I command thee this day for good unto thee Behold unto Iehovah thy God belong the heavens and the heavens of heavens the earth and all that therein is Onely in thy fathers Iehovah had a delight to love them and he chose their seed after them even you above all peoples as it is this day Circumcise therefore the super fluous foreskinne of your heart and make not your necke stiffe any more For Iehovah your God
unto men Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort such as saw visions by a dreamer the inferiour sort that saw things more obscurely he give either by word and promise or by action or gesture as 1 King 13. 3. and 22. 11. Mat. 12. 39 40. wonder any miraculous or supernaturall thing as Iannes and Iambres in appearance turned water into bloud Exod. 7. 22. Vers. 2. or the wonder Hebr. and the wonder these are said to come when they are effected or fulfilled so Ier. 28. 9. Deut. 18. 22. saying that is and he say as saying in 1 Chron. 13. 12. is expounded and said in 2 Sam. 6. 9. so in 2 King 22. 9. compared with 2 Chron. 34. 16. after other gods the Greeke explaineth it and serve other gods which the Chaldee calleth idols of the peoples Thus the religion given of God by the hand of Moses was established against all opposition that after might arise upon what pretence soever And so the saith taught by Christ and his Apostles was confirmed against the future signes and lying wonders of Antichrist 2 Thess. 2. 9. 10. The Hebrews say If there stand up a prophet and hee doth great signes and wonders and seeketh to denie or make false the prophesie of Moses wee may not hearken unto him but wee know certainly that those signes are by enchantment and sorcery For the prophesie of Moses was not by signes c. but with out eies we saw and with our eares we heard as he did heare c. Therefore the Law saith If the signe or wonder come to passe thou shalt not hearken to the words of that Prophet Deut. 13. for loe hee commeth unto thee with signe and wonder to make that false which thou hast seene with thine eies And for as much as we beleeve not in a wonder but because of the commandement which Moses commanded us how should wee receive this signe which commeth to make the prophesie of Moses false which we saw and heard Maimony tom in Iesude hatorah chap. 8. sect 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer or the dreamer of that dreame and so the Greeke translateth it God tempteth or proveth See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham here mediatly and that by evill meanes which he of his grace and wisdome ordereth and disposeth for good to his people as also the Apostle saith There must be also heresies among you that they which are approved may bee made manifest among you 1 Cor. 11. 19. Vers. 4. After Iehovah the Chaldee saith after the feare of the Lord your God Here the Lord and his commandements are opposed to all other so that after Iehovah meaneth after him onely as our Saviour expoundeth a like speech Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt or apostasie that is spoken words to cause thee to revolt or turne away as the Greeke translateth to make thee to erre from the Lord. This judgment of the false Prophet as all other weighty matters none but the high councell of 71 Elders might judge of as the Hebrewes say Talmud Bab. in Sanhedrin c. 1. and Maimony in Sanhedrin c. 5. See the annotations on Num. 11. 30. the evill both person and worke as the Chaldee translateth the evill doer the Greeke the evill thing but in Deut. 17. 7. the Greeke translateth the evill one which Paul approveth using the same words in 1 Cor. 5. 13. Vers. 6. thy brother by nature or in the same faith and Church but the Greeke addeth thy brother on thy fathers side or on thy mothers son of thy mother such are dearest brethren as the example of Ioseph and Benjamin sheweth Gen. 43. 34. and 45. 12 14. daughter Love and affection descendeth from parents to children as it were by inheritance and the daughter for in firmity of sex is most spared and pittied but may not so bee in this case of thy bosome the Greeke saith which is in thy bosome as thine owne soule most deâ—rely loved put therefore in the last place for a friend sticketh closer than a brother Prov. 18. 24. And as man and wife are one flesh Matt. 19. 6. so friends here are as one soule intice with motions reasons exhortations the Greeke translateth exhort the Chaldee counsell The Hebrewes write Hee that entiseth any one of Israel whether man or woman he is to be stoned although neither the 〈◊〉 nor the intised hath worshipped the idoll yet he dâ—â—th for teaching to worship it Whether the intiser bee private man or Prophet bee the intised one singular person man or woman or a few persons they are to die by stoning Hee that intiseth the multitude of a citie he is a thruster away and is not called an intiser Maimony treat of Idolatry chap. 5. sect 1 2. See after in vers 13. other gods in Chaldee Idols of the peoples so in vers 7. Vers. 7. unto the other end that is all the world over Hereby God condemneth all the feigned religions thorowout the earth as being gone astray from him and having made himselfe and his word knowne unto Israel would have them therein to rest their faith without declining to novelties Wee know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 8. not consent or not affect have any liking or will unto him From which word the Hebrews gather that it is unlawfull for the intised to love the intiser Maimony treat of Idolatry chap. 5. sect 4. If he were drawne away by him so that hee said Goe we and let us serve them although they had not as yet served both of them were to be stoned the intiser and the intised Ibidem sect 5. eye spare to wit from vengeance See this phrase in Gen. 45. 20. Deut. 7. 16. pitie or use gentlenesse and indulgence as Gen. 19. 16. conceale him but bewray and use all meanes to bring him to his punishment Therefore the Hebrews thinke that the intised person was to take witnesses to see if he would intise before them if hee would not then they say it is commanded to lay privy wait for him and they lay wait for none that are guilty of death by the Law but for this man And thus they doe it The intised bringeth two men and sets them in a darke place so that they may see the intiser and heare his words but he may not see them Then he saith to the intiser Say what is it that you said c. When he hath spoken the intised answereth How shall wee leave our God which is in heaven and goe and serve stockes and stones If he convert hereby or hold his peace hee is free But if hee say unto him thus are we bound to doe and thus it be seemeth us then they that stood there aloofe bring him to the judgment Hall and they stone him Maimony treat of Idolatry chap. 5.
you this day which you shall command your sonnes to observe to doe all the words of this Law For it is not a vaine word for you because it is your life and through this word ye shall prolong your daies upon the land whither yee are going over Iordan to possesse it And Iehovah spake unto Moses in that selfe-same day saying Goe up into this mountaine of Abarim mount Nebo which is in the land of Moab that is over against Iericho and see the land of Canaan which I am giving to the sonnes of Israel for a possession And die in the mount whither thou goest up and be gathered unto thy peoples as Aaron thy brother died in mount Hor and was gathered unto his peoples Because ye trespassed against me among the sonnes of Israel at the waters of Meribah of Kadesh in the wildernesse of Zin because ye sanctified me not in the midst of the sonnes of Israel Yet thou shalt see the land before thee but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel GIve eare O heavens to that which I declare and heare O earth what my mouths sayings are Drop downe as doth the raine shall my doctrine distill as deaw so shall my speech divine as on the tender herbe the small raine powres and as upon the grasse the greater showres For I Iehovahs name proclaime abroad O give ye greatnesse unto him our God The Rocke most perfect is his action because his wayes are judgement every one God is most faithfull and iniquity in him is none but just and right is he They on themselves have brought corruptions their spot is not of those that be his sonnes they are a generation which is turnd to perversnesse and to crookednesse Doe ye Iehovah in this wise reward O foolish folke and wanting wise regard thy Father that hath bought thee is not hee hath he not made thee and establisht thee Remember thou the dayes that were of old minde ye the yeeres of ages manifold aske thou thy Father and thee shew will hee thine Elders aske and they will tell it thee When the Most high dealt to the Nations their heritage and severed Adams sonnes the borders of the peoples set he then as number was of Israels children For his folke is Iehovahs portion Iakob the line of his possession Him in a land of wildernesse he found in empty place and howling desart ground about he led him taught him prudency he kept him as the apple of hit eye Like as an Eagle stirreth up her nest she moveth fluttring over her youngest she spreds abroad her wings them taketh soft upon her wings she beareth them aloft So did Iehovah leade him all alone and other strange god with him was there none He made him ride on the earths places hie that he might eat the fields fertilitie he made him also from the rocke to sucke honey and oile out of the flinty rocke Butter of kine milke also of the flocke with fat of Lambs and Rams of Basan stocke and Goats with fat of wheaty kidneies fine and of the Grapes-bloud thou didst drink red wine But Iesurun did wex fat and did kicke thou art wext fat art covered art growne thicke the God which made him then did he forsake and of the Rock which sav'd him light did make With strange gods they to jealousie him mov'd with loathsome idols they his anger prov'd They sacrific'd to devils not to God to gods of whom themselves no knowledge had unto new gods which up but lately came such as your fathers feared not the same The Rocke that thee beg at thou mindest not and God that formed thee thou hast forgot And of his sonnes and daughters then the Lord did see the provocation and abhord And I will hide my face from them said he I will behold what their last end shall be for a most froward generation they children are in whom faith there is none They have me unto jealousie moved with that which is not God haue me stirred to indignation with their idols vaine I them will move to jealousie againe with those which are no folke to indignation I will provoke them with a foolish nation For in mine anger kindled is a fire and to the lowest hell shall burne in ire and shall consume land and fruits of the same and the foundations of the mounts inflame Vpon them I will heape up evill sorrowes upon them I will spend my piercing arrowes They shall be burnt with hunger and devour'd with burning coales and bitter plague out-pour'd and teeth of beasts upon them I will bring with poyson of serpents in dust-creeping Without the sword it shall bereave them quite and from the inmost chambers fearefull fright both the choise young man and the virgin faire the suckling with the man of hoary haire I said I would them into corners drive I would men of their memory deprive Were it not that the wrath of th' enemy I feared lest behave themselves strangely their adversaries should lest they should say our high hand hath done all this and not Iah For they a people whose counsels are gone and understanding in them there is none O that they wise were would this understand that they consider would their latter end How should one make a thousand flee in chace and two make even ten thousand flie apace except their strong Rocke had them sold away iehovah had them shut up to decay For their Rocke is not like our Rocke mighty and judge let be our very enemy For their vine of the vine of Sodom is and of Gomorrahs blasted vine branches their Grapes they be the Grapes of poysned gall the clusters that they have are bitter all Their wine is of the dragons poison fell and of the aspes whose venome is cruell Is not this same laid up in store with mee even sealed up within my treasuree To me belongs vengeance and to repay in time when as their foot shall slide away for day of their calamity is nie and things that come on them come hastily For Iah will to his people doe judgement and for his servants will himselfe repent when he shall see that their strong hand is gone and shut up or remaining there is none And he shall say where doe their gods abide the rocke on whom for safety they relide They which their sacrifices fat devour'd which drank the wine on their oblations powr'd let them arise and shew you helpfull grace let him be unto you an hiding place Behold yee now that I even I am he and God there is not any beside me I kill and quicken wound and whole I make and out of mine hand none away can take For to the heav'ns my hand I lift on hie and say I live unto eternity If that my glittering sword I sharpe doe make and that mine hand on judgement hold doth take unto my foes I render will vengeance and them that hate me I will recompence Mine
Simeon with Reuben in the former blessing thus Let Reuben live and not die and let Simeon be many in number the voice when he praieth as the Chaldee translateth Receive O Lord the praier of Iudah when hee goeth forth to warre This blessing is to bee compared with Iakobs who likeneth Iudah to a Lions whelpe gone up from the prey c. Gen. 49. 9. and it had accomplishment in David who was of Iudah and a fighter of the Lords battels in which hee often praied as his Psalmes testifie Likewise in Abijah and the Iewes against Israel 2 Chron. 13. 14 18. in Asa warring against the Ethiopians 2 Chron. 14. 11 12 13. in Iehosaphat fighting against the Ammonites 2 Chron. 20. 5 6 18. in Ezekias against the Assyrians 2 Chron. 32. 20 21 22. and others But chiefly in Christ the Lion of the tribe of Iudah Revel 5. 5. him God did heare alwaies Ioh. 11. 42. bring thou him the Chaldee addeth in peace and Thargum Ionathan addeth from the battell in peace This had accomplishment as otherwise so in Davids returne to his people and kingdome 2 Sam. 19. 11 15. and Christs returne unto Israel whereof see Rom. 11. 26 31. be enough for him when he fighteth as God taught Davids hands to warre and his fingers to fight Psalme 144. 1. and girded him with strength to battell 2 Sam. 22. 35 40. The Greek translateth judge for him the Chald. execute vengeance for him on them that hate him So in Gen. 49. 8. thine hand Iudah shall bee in the necke of thine enemies be thou for by his owne strength no man shall prevaile 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. c. Vers. 8. of Levi or unto Levi that is the tribe or posterity of Levi as in Thargum Ionathan it is said And Moses the Prophet blessed the tribe of Levi and said thy Thummim and thy Vrim by interpretation thy perfections and thy Lights these were mysteries put into the high Priests brest-plate whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood which was committed to Aaron and his seed till Christ came who had the Priest-hood for ever after a more excellent order Heb. 6. 20. And the speech here may bee directed unto God who gave these mysteries to the Priest and so the Chald. explaineth it Thummim Vrim thou didst put upon the man that was found holy before thee and Sol. Iarchi saith Hee speaketh as to the Majestie of God Or it may be spoken to the tribe of Levi who had the Vrim and Thummim among them but appropriate to one maÌ„ only who was the high Priest a figure of Christ. with the man understand be with the man or to the man that is they belong to him with him they are and so let them remaine thy gracious saint thy mercifull pious or holy one or of thy holy one which title is given to God himselfe Ier. 3. 12. to Christ Psal. 16. 10. with Act. 13. 35 36 37. and to all godly men Psal. 149. 5. And here referring it to Aaron or to Christ the man thy holy one may meane one thing thy holy man as a man a Prince in Exod. 2. 14. or if wee read it the man of thine holy one it is meant the man of God and in Psal. 106. 16. Aaron is called the Saint of the LORD temptedst or triedst This word is sometime spoken of God as hee tempted Abraham Gen. 22. 1. and the Israelites in the wildernesse Deut. 8. 2 15 16. Sometime of men who are said to have tempted God and Christ Exod. 17. 2. 1 Cor. 10. 9. in Massah or in the temptation a place so called because there Israel tempted God Exod. 17. 7. or with temptation and so it is no propet name contendedst or striveâ—st pleadedst this also is sometime spoken of God whose contending with men is the blaming and punishing of them Esay 49. 25. Iob 10. 2. Ier. 2. 9. sometime of mens contending as Israel did with the Lord at the waters of Meribah or of Contention Numb 20. 13. By reason of this diversuse of these words the understanding of this blessing is also divers thus Thy Thummim and thy Vrim O God be with the man thy gracious Saint Aaron and his seed whom thou temptedst with tentation contendedst with him for his sinne at the waters of Meribah Num. 20. 12 13. Or thy Thummim and thy Vrim O Levi bee with Aaron and his seed the man of thy gracious God whom thou with the other Israelites temptedst in Massah c. Exod. 17. 2. Numb 20. Or thus Thy Thummim and thy Vrim O Levi is with or â—e longs unto the man thy gracious Saint Christ Iesus whom thou temptedst in Massah c. 1 Cor. 10. 9. In this last sense the weaknesse of the Leviticall Priesthood is implied which kept not Vrim and Thummim but lost them at the captivity of Babylon Ezra 2. 63. and it is not knowne that they ever had them more untill by Christ our High Priest after the order of Melchisedek they were restored by the Light and Truth of the Gospell The Chaldee interpreteth it in Aarons or Levies praise Thummim and Vrim thou didst put upon the man or cloathedst with them the man that was found holy before thee whom thou tem ptedst with tentation and hee was perfect thou provedst him at the waters of contention and hee was found faithfull This may seeme not well to accord with the history in Num. 20. touching Aarons person yet the Hebrews as Sol. Iarchi on this place say of the Levites that they murmured not with the other murmurers And of Levi God saith by his Prophet My covenant was with him life and peace and I gave them to him for the feare where with he feared mee c. Mal. 2. 5. And againe They kept his testimonies and the ordinance that hee gave them Psal. 99. 7. The Greeke translateth And of Levi hee said Give yee Levi his Manifest-ones and his Truth that is his Vrim and his Thummim to the holy man whom they tempted in tentation they reviled him at the water of Contradiction This interpretation may well bee applied unto Christ also as before is shewed Vers. 9. who saith or who said of his or unto his father c. I respect him not I see not or looke not upon him The Greeke translateth That saith to his father and to his mother I have not seene or I respect not thee This is meant either of the Priests continuall duty who by the Law if his father mother brother or child did die hee might not mourne for them but carry himselfe as if hee did not respect know or care for them as is said of the High Priest that was anointed and cloathed with the ornaments and had Vrim and Thummim upon his heart for his father or for
words Genes 9. 20. and 13. 8. Man for every one Gen. 10. 5. and 15. 10. for any man Gen. 24. 16. Lev. 21. 9. Men of number i. few Gen. 34. 30. Man Adullamite for Man of Adullam Gen. 38. 1. Man of words c. Exod. 4. 10. Man of warre Exod. 15. 3. Man-slayer with the Cities of refuge Numb 35. 11 c. Man stealer to die Deut. 24. 7. Manasses why so named Gen. 41. 51. Manna described Exod. 16. 14. Num. 11. 7. Manna loathed of Israel Num. 11. 6. and 21. 5. Marah a place Exod. 15. 23. Marie or Miriam Moses sister Exod. 15. 20. her murmuring and leprosie Num. 12. her death Num. 21. 1. Marriage the manner of it among the Iewes Deu. 22. 13. Of marrying the brothers wife Deut. 25. 5 c. Marvellous for unpossible Gen. 18. 14. Marvellously sever Exod. 8. 22. Massah a place of Tentation Exod. 17. 7. Meat-offering the Law sorts and signification thereof Lev. 2. and 6. 14. c. Meats cleane and uncleane with their signification Lev. 11. Deut. 14. The measure of Meat and Drinke-offerings with the sacrifices Num. 15. 4. c. Meribah a place of Contention Exod. 17. 7. Num. 20. 13. Mesopotamia Gen. 24. 10. and 25. 20. Midian Madianites Gen. 25. 2. and 37. 28. Israels conquest over the Madianites Num. 31. Midst for within or in or with Gen. 2. 9. Ex. 39. 3. Deut. 19. 2. Might or able strength what it is Gen. 49. 3. Milke and honey what they signifie Exod. 3. 8. Miter of the high Priest Exod. 28. 39. Mizpah Gen. 31. 49. Mizraim father of the Egyptians Gen. 10. 6. and 12. 10. Moab and Moabites Gen. 19. 37. Israel might not warre against them Deut. 2. 9. c. Moone whereof named Gen. 1. 16. Molech the idoll described Lev. 18. 21. Morijah what place Gen. 22. 2. To Morrow for time to come Gen. 30. 33. Exod. 13. 14. Morning for first times Gen. 49. 27. for opportunity c. Exod. 12. 10. Moses why so named Exod. 2. 10. his beautie Exod 2. 2. his meeknesse Num. 12. 3. his sinne and Aarons at the waters of Meribah Numb 20. 12. he might not therefore enter into the promised land Deut. 3. 24. c. but he vieweth it before his death Deut. 34. Moving thing Sherets what it meaneth Ge. 1. 20. Mouth for words Gen. 24. 57. and 41. 40. and 45. 21. Mouth for interpreter Gen. 45. 12. Ex. 4. 16. Mules how invented Gen. 36. 24. Murder how to be expiated when the authour is unknowen Deut. 21. 1 c. The murderer must die Deut. 19. 11. Lev. 24. 17. Murmurings of the Israelites Num. 14. 22. Muzzeling the Oxe forbidden when he treadeth out the corne Deut. 25. 4. Myrrhe what it was Exod. 30. 23. N NAked what it meaneth Gen. 3. 7. Nakednesse for weake places Gen. 42. 9. Naked flesh for the privities Exod. 28. 42. Nakednesses for unlawfull copulations what they were Lev. 18. 6 7 c. Nazirite or Separated Gen. 49. 26. The law for Nazirites Num. 6. 2 c. Nebo a Mountaine from whence Moses viewed the promised Land Deut. 32. 49. Necromancy or asking of the dead forbidden Deu. 18. 11. Neighbour who he is Exod. 20. 16. North-side of the Altar the place of killing the sacrifices Lev. 1. 11. Number for few Deut. 33. 6. O OBserving of times forbidden Deut. 18. 10. Observing of fortunes forbidden Deut. 18. 10. Og King of Basan vanquished Numb 21. 33. c. he was of the remnant of the Giants Deut. 3. 11. Oile for spirituall anointing Gen. 28. 18. Oile for the Lampes in the Sanctuarie Lev. 24. 2. c. Okes religiously respected Gen 21. 33. 35. 4. One for first Gen. 1. 5. Exod. 26. 4. for every one Exod. 26. 2. Opening of the wombe or first-borne sanctified Exod. 13. 2. 12. Over the house i. the Steward Gen. 41. 40. 43. 16. 19. Outspred-firmament whereof named Gen. 1. 6. P PAdan Aram called Mesopotamia Gen. 25. 20. Palme tree Exod. 15. 27. Boughes of Palm-trees and other the like used at the feast of Tabernacles Lev. 23. 40. Passeover what it signifieth Exod. 12. 11. the manner of eating it Exod. 12. 8 9 10. the sacrifices appointed for this Feast Numb 28. 16 19 c. The Passeover of sheep and oxen differing from the Paschall Lambe Deut. 16. 2. The Passeover in the second month with the rites of it Numb 9. 11 12 13. Peace for salvation Gen. 29. 6. for welfare Gen. 37. 14. 41. 16. 43. 27. Peace-offerings with the Law and signification of them Lev. 3. 7. 11 c. The shoulder and brest of the Peace-offerings were the Priests Levit. 7. 34. Peculiar treasure Exod. 19. 5. Pentecost a Feast of the Iewes called weeks Lev. 23. 15. Deut. 16. 9. Perfect Gen. 6. 9. 25. 27. Perfect or unblemished for sacrifice Exod. 12. 5. Lev. 1. 3. Perfection required in Israel Deut. 18. 13. Pestilence described by the Hebrewes Exod. 5. 3. Pharan the wildernesse Gen. 21. 21. Pharaoh Gen. 12. 15. Philistims Gen. 10. 14. Phinehas his zeale and reward Numb 25. 7 c. Phylacteries or frontlets what they were and upon what ground they were used Exod. 13. 9. 15. Pillar or Statue Matsebah Gen. 28. 18. Lev. 26. 1. Deut. 16. 22. Pillar of cloud and fire Exod. 13. 21. Pillars a signe of stability Exod. 27. 10. Pledges or Pawnes of their taking and restoring Exod. 22. 26. Deut. 24. 6 10 17. Plenty for multitude Gen. 48. 19. Polluted thing Pigul what it was Lev. 7. 18. Possession what it meaneth Gen. 22. 17. Deut. 9. 1. Plowing with an Oxe and an Asse for bidden Deut. 22. 10. Poore to be releeved Deut. 15. 7 c. Praying what it signifieth Gen. 20. 7. Prayer is the service of God Deut. 6. 13. Priest what it signifieth Gen. 14. 18. Priest or Prince Gen. 41. 45. The high Priests offering for his sinne Lev. 4. 3 c. The high Priests daily oblation Lev. 6. 20. Lawes for the Priests mourning and for their holinesse and marriage Lev. 21. 1 c. Of their blemishes Lev. 21. 17 c. How in their uncleannesse they must abstaine from the holy things Lev. 22. 2 c. The Priests portion of the peoples offerings Numb 18. 9. Foure and twenty gifts for the Priests Numb 18. 19. Priests and Levites had no part or inheritance with Israel Deut. 10. 8 9. 18. 1 2 c. Prince of slaughter-men what officer Gen. 37. 36. Prophaning of Gods Name forbidden Lev. 18. 21. 19. 12. Prophet what it signifieth Gen. 20. 7. Exod. 7. 1. A Prophet promised to Israel and their duty to heare him Deut. 18. 25 c. Purple Exod. 25. 4. Put for Make Gen. 13. 16. 21. 13. 27. 37. Q QVailes sent unto Israel Exod. 16. 13. Numb 11. 31. R RAamses a Citie Exod. 1. 11. Rameses a Citie Gen. 47. 11. Exod. 12. 37. Ram a sheepe of two yeeres Lev. 1. 10. Raine
loosed him the ruler of the people and released him He put him Lord of his house and ruler of all his possession To bind his Princes to his soule and make wise his Elders And Israel came into Egypt and Iakob sojourned in the land of Cham. And he increased his people greatly and made them stronger than their distressers He turned their heart to hate his people to deale craftily with his servants Hee sent Moses his servant Aaron whom he had chosen They put among them the words of his signes and wonders in the land of Cham. He sent darknesse and made it darke and they turned not rebellious against his word Hee turned their waters to bloud and slew their fish Their land abundantly brought forth frogs in the privie Chambers of their kings Hee said and there came a mixed swarme lice in all their border He gave their showers to be haile fire of flames in their land And smote their Vine and their Fig-tree and brake the trees of their border He said and the Grashopper came and the Caterpiller even without number And did eat up all the herbes in their land and did eat up the fruit of their ground And he smote all the first-borne in their land the beginning of all their strength And hee brought forth them with silver and gold and none among their Tribes was feeble Egypt rejoyced when they went out for the dread of them had fallen upon them He spred a cloud for a covering and a fire to enlighten the night They asked and he brought the Quaile and with the Bread of Heavens he satisfied them He opened the Rock and the waters flowed out they went in dry places like a river For he remembred the Word of his Holinesse to Abraham his servant And brought forth his people with joy his chosen with shouting joy And gave to them the lands of the Heathens and they possessed the labour of the peoples That they might observe his statutes and keepe his lawes Halelu-jah Annotations CAll on his name or proclaime that is preach his name The first part of this Psalme is part of that which David appointed to laud the Lord with when his Arke was seated in Ierusalem 1 Chron. 16. 7 8 22. Vers. 2. discourse or talke meditate Vers. 3. Glory or Praise your selves see Psal. 34. 3. Vers. 4. his strength that is his Arke from whence God gave his Oracles Numb 7. 89 See Psal. 78. 61. The Chaldee paraphraseth thus Seek ye the doctrine of the Lord and his Law his face his counsell and Oracle see the notes on Psal. 27. 8. Vers. 6. of Abraham in 1 Chron. 16. 13. it is of Israel his servant this is meant of the seed as well as of Abraham as the next words shew therefore the Greeke turneth it servants Vers. 8. He remembreth therefore also Remember ye as it is written 1 Chro. 16. 15. the word or the matter the conditions of the Covenant and so the promises which for the more certainty are said to be commanded as in Psal. 133. 3. Vers. 11. land of Canaan the sonne of Cham the sonne of Noah who was cursed by his Grand-father and made a servant to his brethren Gen. 9. 18 22 25. This Canaan had eleven sonnes heads of their families Gen. 10. 15 20. they seated in the lesser Asia in a goodly Country having the great sea Westward the river Iarden Syria and Arabia Eastward the Wildernesse on the South and the mounts of Lebanon on the North. It was the pleasantest of all lands and flowed with milke and honey Ezek. 20. 6. it had store of rivers and fountaines of Corne and Wine and Oile and Mines of mountaines and vallies watered with the raine of heaven and cared for of God continually Deu. 8. 7 8 9. and 11. 10 11 12. This land God promised Abraham to give unto his seed Gen. 12. 6 7. and 13. 15 17. See also the Notes on Psal. 25. 13. the line that is the portion of your patrimony measured as by line See Psal. 16. 6. Vers. 12. When they were in 1 Chron. 16. 19. it is when ye were men of number that is a few men soone numbred so Gen. 34. 30. Deut. 4. 27. The contrary is without number or innumerable Psal. 147. 5. Vers. 13. from nation to nation up and downe in the land of Canaan where were seven mighty nations Deut. 7. 1. How there the Patriarkes walked as strangers see Gen. 12. 8 9 10. and 13. 18. and 20. 1. and 23. 4. and 26. 1. 23. and 33. 19. and 35. 1 c. Heb. 11. 9 13. Vers. 14. wrong or to oppresse them reproved Kings plaguing Pharaoh Gen. 12. 17. threatning Abimelech Gen. 20. 3. Vers. 15. anointed men consecrated to me by the oile of the spirit see 1 Ioh. 2. 20 27. Prophets so Abraham is called Gen. 20. 7. See Psal. 74. 9. Vers. 16. called famine that is effectually brought it so 2 King 8. 1. The contrary hereof is to call for corne Ezek. 36. 29. the land of Canaan Egypt and other countries Gen. 41. 54 c. staffe or stay stabiliment so bread is called Lev. 26. 26. Ezek. 4. 16. for it upholdeth mans heart Psal. 104. 15. Vers. 17. a man Heb. Ish a noble man see Psal. 49. 3. The Chaldee saith a wise man for a servant for a slave by his brethren to the Ismaelites by them to the Egyptians Gen. 37. 28 36. Vers. 18. his soule entred or as the Greek saith passed thorow the iron that is he his body was laid in irons when he was cast into prison most unjustly Gen. 39. 20. and there he was in perill of his life Of soule see Psal. 16. 10. Vers. 19. his word came that is the word spoken of him was fulfilled which God had shewed Ioseph in a dreame touching his advancement Gen. 36. 5 8 9 10. and 42. 9. So comming is for fulfilling Ier. 17. 15. 1 Sam. 9. 6. Iob 6. 8. tried or fined him by trying as in fire his faith and patience in afflictions as 1 Pet. 1. 7. see Psal. 12. 7. Vers. 20. The King Pharaoh for that Ioseph interpreted his dreame set him out of prison a ruler over the land See Gen. 41. 14 c. and 45. 8. Vers. 22. To bind that is informe and governe as subjects see Psal. 2. 3. to his soule to his will or pleasure as Psal. 27. 12. so as without him no man should lift up his hand or his foot that is attempt to doe any thing in all the land of Egypt Gen. 41. 44 40. Or with his soule that is with him-selfe as the Greeke expoundeth it to nurture his Princes as himselfe which may meane to informe them in vertue wisdome c. wherein himselfe excelled Gen. 41. 38 39. With is sometime used for as Psal. 102. 4. and the soule for ones selfe see Psal. 16. 10. The words following seeme to favour this exposition his elders or Senators the Kings Nobles and Counsellers Gen. 50. 7. Vers.
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-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
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
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ— of the bul 〈…〉 for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌ„deth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tâ—â—ri September untill the 29. of Elâ—â— August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to â—ell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T 〈…〉 tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ— the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in 〈◊〉 good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se 〈…〉 that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites
charges with their portions for their livelihod Chap. 〈◊〉 The making and use of the water of purification 19 Mary dieth The people murmur for water and have it from the Rocke where Moses and Aaron offend Aaron dieth 2â— Israel conquer some Canaanites murmur and are bitten of fierie serpents but healead by a brasen Serpent Their conquest over S 〈…〉 and Og kings of the Amorites 2â— Balaam is hired of the Moabites to curse Israel but God turneth his curse into a 〈◊〉 fing 22 23 24 Israel joyneth to Baal-peor and iâ— plagu 〈…〉 25 The last numbring of the Israelites 〈◊〉 should possesse the land 26 A law for women to inherit Iosua is appointed successor to Moses 2â— The Oblations on Sabbaths and at sol 〈…〉 feasts 28. and 29 The law concerning vowes 30 Israel overcommeth the Midianites 31 Reuben Gad and halfe Manasses have their inheritance assigned in the land of S 〈…〉 and Og. 32 The 42. journies of Israel in the wildeâ—nesse 33 The bounds of the land of Canaan and 〈…〉 dividing it by lot 34 The 48. cities of the Levites and 〈◊〉 refuge for unwilling manslayers 〈◊〉 A law for mariage in their owne tribes 〈◊〉 inheritances should be removed Chap. 〈◊〉 THE FOVRTH BOOKE OF MOSES CALLED NVMBERS CHAPTER I. 1. In the second yeere after Israel was come out of Egypt God commandeth Moses to number all the males of the people from twenty yeeres old and upward 5. The Princes of the tribes that were joyned with Moses and Aaron for this businesse 17. The number of every tribe particularly 45. The summe of them all together 47. The Levites are not numbred among the tribes 50. but are exempted for the seruice of the Lord about the Tabernacle ANd Iehovah spake unto Moses in the wildernesse of Sinaâ— in the Tent of the congregation in the first day of the second moneth in the second yeere after their comming forth out of the land of Egypt saying Take ye the summe of all the congregation of the sonnes of Israel according to their families according to the house of their fathers by the number of the names every male according to their polles From twentie yeeres old and upward every one that goeth forth with the armie in Israel ye shall muster them by their armies thou and Aaron And with you there shal be a man of every Tribe every man shal be head of the house of his fathers And these are the names of the men which shall stand with you Of Reuben Elizur the son of Shedeur Of Simeon Shelumiel the son of Zurishaddai Of Iudah Naasson the son of Amminadab Of Issachar Nethaneel the son of Zuar Of Zabulon Eliab the son of Helon Of the sons of Ioseph of Ephraim Elishama the son of Ammihud of Manasses Gamaliel the son of Pedahzur Of Benjamin Abidan the son of Gideoni Of Dan Ahiezer the son of Ammishaddai Of Aser Pagiel the son of Ocran Of Gad Eliasaph the son of Deguel Of Naphtali Ahira the son of Enan These be the called of the congregation Princes of the tribes of their fathers heads of the thousands of Israel And Moses and Aaron tooke these men which are expressed by names And they assembled all the congregation in the first day of the second moneth and they declared their genealogies according to their familes according to the house of their fathers by the number of the names from twentie yeeres old and upward according to their polles As Iehovah commanded Moses so he mustered them in the wildernesse of Sinai And the sons of Reuben the first-borne of Israel were by their generations according to their families according to the house of their fathers by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Reuben were six and forty thousand and five hundred Of the sonnes of Simeon by their generations according to their families according to the house of their fathers those that were mustered of him by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Simeon were nine and fifty thousand and three hundred Of the sonnes of Gad by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Gad were five and forty thousand and six hundred and fifty Of the sonnes of Iudah by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Iudah were foure and seventy thousand and six hundred Of the sonnes of Issachar by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Issachar were foure and fifty thousand and foure hundred Of the sonnes of Zabulon by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Zabulon were seven and fiftie thousand and foure hundred Of the sonnes of Ioseph of the sonnes of Ephraim by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Ephraim were fortie thousand and five hundred Of the sonnes of Manasses by their generations according to their families according to the house of their fathers by the number of their names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Manasses were two and thirtie thousand and two hundred Of the sonnes of Benjamin by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Benjamin were five and thirtie thousand and foure hundred Of the sonnes of Dan by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Dan were two and sixtie thousand and seuen