the Lord such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 build a wall about themselves Prov. 28.4 as the LXX turn it The Lord promises that he will be a little Sanctuary to his people Ezech. 11.16 Yea as we are round about the Lord the Lord is round about us we have a strong City salvation will the Lord appoint Murale antemurale Wals and Bulwarks Esay 26.1 As the hils stand about Jerusalem so the Lord is round about his people Psal 125.2 But God is our Captain and Leader Hebr. 2.10 True but also the Lord is the rereward Esay 52.12 The God of Israel will be our rereward The Lord is in the midst of his people his Saints are round about him yet not only so but he is round about Israel also Zacb. 2.4 There we have this objection answered if Jerusalem be inhabited as Towns without walls by reason of the multitude of men and cattle therein then shall we lie exposed to the malice of the enemy Nay it followes I saith the Lord will be unto her as a wall of fire round about and will be the glory in the midst of her These are the names of the sons of Aaron the Priests which were anointed Numb 3. Ver. 3. whom he consecrated to minister in the Priests office Moses having numbered visited and mustered the other Tribes Chap. 1. of this book and Chap. 2. disposed them according to Gods command about the Tabernacle of meeting In this third Chapter he recites the names of the Priests of Aarons house and commemorates their unction and consecration unto the Priests office And the Lord having given the other Levites to the Priests for the service of the Tabernacle the Lord commands Moses to number visit and muster the Levites according to their families the Gershonites the Kohathites and the Merarites Of this verse I have chosen only the later part to treat of at this time Whom he consecrated to minister in the Priests office In which words we have 1. The consecration of the Priests he consecrated them 2. The end of their consecration to minister in the Priests office Accordingly there are in the words these two divine truths 1. He consecrated them 2. He consecrated them to minister in the Priests office 1. He consecrated them Who consecrated them we shall shew anon But first let us inquire into the Priests consecration What is here turn'd whom he consecrated is word for word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hand he filled So Arias Montanus Quorum manum implevit whose hand he filled So the Spanish Bible Martin Luthers translation and Piscators and three Low Dutch and Coverdale Ainsworth and another old English translations all which render the words whose hand he filled The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they consecrated their hands Harsh Hierom Quorum repletae consecratae manus whose hands were filled and that is consecrated And this last the most of the other Latin English translations follow By filling the hand some here understand Oleo consecrare to consecrate with oyl But in regard of oyl it were more proper to fill the Head on which the oyl was poured then the hand since only the Thumb of the Priest and that of the right hand only was anointed and that with blood not with oyl as appeares Exod. 29.20 Others have conceived that by filling of the hand is to be understood the Priests taking somewhat in their hands to offer and this they prove by Jeroboams consecration of Priests 1 Kings 13.33 and 2 Chron. 13.9 Whosoever cometh to fill his hand with a Bullock and seven Rams he shall be a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the no-gods But this is a very weak proof to say no worse of it especially since the Scripture saith expresly This thing became sin to the house of Jeroboam even to the cutting it off and to destroy it from off the face of the earth 1 Kings 13.33 34. That therefore we may know what 's here meant by filling of the Priests hand let us inquire 1. With what the Priests band was filled And 2. who filled it The hand of the Priest was filled with the Oblations and Sacrifices to be offered up unto God What those Oblations and Sacrifices were we shall best learn out of the first institution and consecration of the Priests which ye read of Exod. 29.9 Where after the clothing of them follows this command of the Lord to Moses Thou shalt consecrate Aaron and his sons the words are the same with those in this Text Thou shalt fill the hand of Aaron and his sons With what That we read at large together with the rite of consecration ver 22 23 24 25. Thou shalt take of the Ram the fat and the rump and the fat that covereth the inwards c. And thou shalt put all in the hands of Aaron and in the hands of his sons c. 2. But who here filled the hand of the Priests Here is no mention in the text some say Aaron And Vatablus supplies his name in the margent But Moses is said to have consecrated Aaron and his sons and the Spanish Bible puts in the marg Moses according to Exod. 29.9 Levit. 8.33 Ecclus 45.18 And therefore if either of their names be to be supplied surely 't is rather the name of Moses then that of Aaron But whether it were Moses or Aaron it was no doubt at Gods command and therefore Piscator in his High Dutch hath Deren hand der Herr gefullet hatte whose hand the Lord hath filled The reason of this appears 1. From the consideration of the Priests office For since every high Priest is ordained to offer gifts and Sacrifices Hebr. 8.3 these must have something to offer 2. No man might assume this power unto himself Hebr. 5.4 but he who is called of God whose hand the Lord filleth Mysticè What is meant by the hand Manus est animae virtus quâ tenere aliquid constringere quis potest velut si dicamus actus ejus fortitudo The hand is the vertue and power of the soul whereby we may apprehend something c. It is the strength and actions proceeding from inward power and strength Thus to have something given into our hand that is into our power Thus Abraham saith to Sarah Thy Maid is in thy hand Gen. 16.6 that is in thy power For so it followes Do to her what is good in thine eyes Num. 21.2 If thou wilt indeed deliver this people into my hand that is into my power as it followes then I will utterly destroy their Cities Now what is that which is given into the Priests hand what is that wherewith the Priests hand is filled in the place before named we read what 1. The fat That 's held either the best as Genesis 4.4 Abel brought of the fat or the worst as Psalm 119.70 Their heart is fat as grease 2. The rump or tail of the Ram either the best or the
as well to the Lord to whom the burnt Sacrifice is offered as to the person who offereth it He shall offer it for grace or favour to himself from the Lord. And accordingly the Lord makes promise of acceptance verse 4. On the contrary the Prophet tells the Jews in the same expression Your whole burnt-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to acceptation Jer. 6.20 This hath been the most ancient translation of this Scripture So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring it acceptable So the Chald. Par. the Syriac Arabic and Samaritan versions the Vulg. Lat. Martin Luther three Low Dutch translations the Tigurin Bible and Castellio and of our old English Coverdale and another And to this I rather encline because the whole burnt Sacrifice offered to the honour of God prefigured the body of sin to be destroyed and that service accepted through Jesus Christ of the Lord. But because the Lord loves a cheerful giver saith the Apostle 2 Cor. 9.7 I dare not reject that other translation Yea why may we not according to that admirable fulness of the holy Word admit of both Namely so that the mortifying Spirit of God excites the Good will of him who offereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own will that the Son through whom we offer up all our Sacrifices Hebr. 13.15 meets him who offers willingly That the Father through the mediation of the Son accepts of him who so willingly offereth and his offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his grace and savour Thus is the service of God pourtrayed in the ceremonies of the Old Testament especially in this mystical Book ½ and lively represented in the New Since the Lord promiseth so gracious acceptation let us be encouraged willingly to come and bring our whole burnt offering the dally mortification of our sin through the mediation of the High Priest so shall we and our Oblation finde acceptance in the Beloved Ephes 1.6 If thy oblation be a meat offering baken in a pan Levit. 2. Ver. 5. it shall be of fine flower unleavened mingled with oyl It s much doubted what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whether a Pan as it s here turn'd or a flat plate or a slice as it is in the margent or a Platter or a Gridiron For all these have their Authors and we are left to conjecture what it is or which of all these it is or whether none of all these I know all or most Expositors have herein followed the judgment of a learned Jew Howbeit since in doubtful things every man hath liberty to conjecture I believe that this vessel was neither slice nor flat plate much Iess a Gridiron but rather a baking or boyling or Frying-pan My reasons are 1. From the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the most is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide so that it seemes a vessel of some depth wherein the meat-offering was to be hidden But whereas some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read 1 Chron. 23.29 We must 2. Further enquire concerning the use of this vessel which was that therein the meat-offering was to be baked or boyled or fryed Now since we read Levit. 6.14 15. that the meat-offering was thus offered the Priest shall take of it his handful of the flowre of the meat-offering and then is added and of the oyl thereof its apparent that the vessel wherein it was boyled or baked or fryed could not be a smooth plate or stice much less a Gridiron since such it must be that must hold the oyl as well as the meat-offering which therefore could be no other then some hollow pot or baking or boyling or Prying-pan Hierom renders the word by Sartago a Frying-pan So Pagnin Vatablus Munster Tremellius and the Tigurin Bible And whereas verse 7 we read o◠a meat-offering in a Frying-pan Hierom and the other Latin Translators there have Frixorium which differs from Sartago But what is this to us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meat-offering is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice which is here used sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as Gen. 4.4 but that is most-what used for gifts given by Subjects to their Princes as 1 Kings 4.21 and elsewhere sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation as Psal 40.6 This gift is offered unto God either by Christ himself or by those who are Christs 1. Christ himself gave himself unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation and Sacrifice unto God both which words answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat-offering Ephes 5.2 and thereby caused the legal Sacrifice and Oblation prefiguring him to cease Dan. 9.27 2. In vertue of Christs Sacrifice and Oblation they who are Christs offer up Sacrifices and Oblations unto God either immediately as their prayers so Psal 141.2 Let my prayer be directed unto thee as the incense and the lifting up of mine hands as the Evening Sacrifice Or mediately when men do good works unto men which God accepteth as done unto himself Phil. 4.18 Hebr. 13.15 Yea the converted Gentiles as the Prophet foretold Esay 66.20 were to be offered up as a meat-offering in a clean vessel which the Apostle as the Priest offered up Rom. 15.16 But whereof did the meat-offering consist Surely of fine flowre as appears Levit. 2.1 The flowre of that wheat which fell into the ground and died and brings forth much fruit John 12.24 which our Lord understood of himself and so decipher'd himself unto the Greeks who came to Jesus ver 20.21 They came to see his person and he shews the mystery of himself that he is the increase of God growing up in us even the pretious fruit of the earth James 5.7 8. which must be grownd or beaten so that the husk and bran must be purged from it For so Christ growes up in us according to the flesh and letter until we have been dead with him and risen with him we then attain unto some maturity and ripeness when as unto the flesh he disappears and we then begin to know him according to the Spirit 2 Cor. 5.17 and become new creatures Upon this unleavened sincere fine flowre the oyl is powred Levit. 2.1 That oyl is a figure of the holy Spirit and love of God that perfect gift which descends from the Father of lights James 1. For when Truth thus springs out of the earth Righteousness looks down from heaven Psal 85.11 This meat-offering must have Frankincense upon it even the incense of our prayers Psal 141.2 This meat-offering no doubt is a pretious gift and it requires a clean vessel which may hold it even a pure and clean heart Esay 66.20 The Lord is good unto such an Israel Psal 73.1 who are of a clean heart Such as these shall see God Mat. 5.8 Such a meat-offering such a clean vessel with all our
〈◊〉 〈◊〉 my neer ones mine intimate ones Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State as unto the Prince is neer unto him in place and relation so the sons of David were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 8.18 Chief Rulers or Princes for which we read 1 Chron. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the King and so expressed in the margent of our translation Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God neer unto God in a typical place and relation as Ezech. 42.13 They are holy chambers where the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn which approach unto the Lord. The words signifie neer unto the Lord. The separate place there is the Holy and Mostholy and therefore Chambers neer it are holy Chambers wherein holy persons the Priests must eat the most holy things And therefore Arias Montanus both in the place before us and in this place of Ezechiel turns the word in question Propinqui neer ones neer unto the Lord in typical place and neer in relation So likewise Tremellius So Luther Piscator and three Low Dutch translations So likewise the Spanish Castellio indeed hath accederent who should come neer but he explains himself in the margent ut libarent that they might facrifice Secondly although the people of God also are said to be neer unto him Psal 148.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators render it a people neer unto him yet is the Priest by his office more neer unto God as he who causeth the people to come neer unto God so very often the Priest brings neer him that offereth and his oblation and Moses brings neer Aaron and his sons For the Priest is he whose duty it is to be a middle man between God and the people saith Chrysostom and to make intercession for the people as Moses and Aaron often did And because the Priests are such as intervene and make intercession for the people they ought in reason to be more eminently pious and holy then the people for whom they intercede and in some measure like unto the great High Priest and Intercessor the Lord Jesus Hebr. 7.26 Such intercessors were Noe Samuel Daniel Job and others who were all neer unto God For it is not the office alone but the sobriety and temperance the righteousnness holiness and piety of him who bears it which ingratiates the Intercessor with our God Otherwise they who by office are neer for want of due qualification befitting their office they may be far off And this was the case of these two Priests Nadab and Abihu For since ex malis moribus ortaesunt bonae leges good lawes are occasioned by ill manners it s much to be suspected and some of the Jews Doctors doubt not to affirm it that Nadab and Abihu had erred through wine and strong drink which made them forward in offering their strange fire Whence it was that presently after the burial of these two Priests the Lord gives this charge to Aaron Vers 9. Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the tabernacle of the Congregation lest ye die It shall be a statute for ever throughout your generations And the Lord addes reasons for this Law ver 10.11 This sin disposed them to commit another Their Intemperancy inclined them to impiety One sin is not long alone They kindle a fire of their own and worshipped God with their own assumed and pretended holiness There is and hath been much of that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Will-worship in the Church of Christ for which they are most zelotical who are of a lower dispensation and under the discipline of the father For what they are not able by Scripture and reason out of Scripture to commend unto the consciences of men they commonly enforce upon their belief by an hot heady and ignorant zeal These things were ill boded in the names of these two young Priests Whereof Nadab signifies voluntary implying his own will and choise in the worship of God The other Abihu the father himself as he who was under the dispensation of the Fathers law And such as these commonly obtrude their own Electa sacra their own chosen holiness and what Hierom calls Boni opinio what they think good upon the service and worship of God Which is evil in the people but much worse in the Priest When iniquity thus burns like a fire Esay 9.18 it kindles Gods wrath which is also a fire Deut. 32.22 This sin cannot seem little when the punishment of it is so great even fire by fire and a strange fire by a strange act of God For so he calls his Judgement Esay 28.21 This proceeding of God was most just and necessary For the first trangressors of any law new made are exemplary in their sin and therefore must be exemplary in the punishment also of their sin Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them Thus after the delivery of the moral law though the greatest part of the people sinned by committing idolatry Exad 32. Yet the Lord punished them for that sin by the death of many thousands That rule which holds among men Quod multis peccatur multum est avails not with the Judge of all the world In the example here mentioned the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus these lrwes first violated by the Priests who of all other ought to have observed them the wise and just God punished these in that wherein they offended If we descend to the times of the Gospel we shall finde that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way and manner of Christian community and living in common was first instituted two religious pretenders Hypocrites and Lyars violating that institution suffered condigne punishment and exemplary for their exemplary sin Acts 5.1 10. After the institution of the holy Supper when some in the Church of Corinth Invitâssent se plusculum had eaten and drunk more then was convenient for those who should communicate at the Lords table for that cause many were weak and sickly among them and many slept 1 Cor. 11.30 For by the punishment of some few the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ut terror ad omnes poena ad paucos veniret that all Israel might hear and fear and do no more such wickedness which is the end of punishment Deut. 13.11 and 17.13 and 19.20 and 21.21 This business concerns you O ye Priests Nor ought ye to think it any disparagement as vain men conceive when they so call us but indeed an honour if worthily so called For howsoever the word Priest as the office is corrupted a Priest is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one grown up to the spiritual old age of Christ unto that
but there are certain distinct periods of ages observable in most languages if they were taken notic of In the Greek and Latin tongues greater industry hath been used unto which we may fit our English And so the distinction of ages may be as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infans an Infant until the seventh year compleat which is to be understood in the following ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer a childe until fourteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puber when the beard begins to grow a yongling from fourteen till eighteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adolescens a youth from eighten until twenty five years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fuvenis a young man from twenty five till thirty five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir a grown man from thirty five until forty nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex viridis a green old man from forty nine till sixty years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semicanus turn'd grey from sixty until seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decrepitus a decrepit old man or capularis one ready to be laid on the Biere that is capulum from seventy years old until death Of all these ages they have taken the second or as some count them the first when they call the sons of Israel children which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turns by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 33.14 and other words importing minority and nonage But our Translators herein erre not alone for Luther Piscator all the Low Dutch and all our old English Translations Ainsworth only excepted render the words as our last hath them who ever was their leader herein Sequimur ut pecudes antecedentium greges saith Seneca we are prone to follow ill examples But the Translators of the French Bible have made choise of the very first age and render the words Enfans d' Israel the Infants or little ones of Israel These no doubt or some of these had but low thoughts of Gods eminent designe as if he intended to beget nourish and bring up children of a span long Lam. 2.20 Nor yet have all been so deceived For beside these named all the ancient Translations as the Chaldee LXX Syriac Arabic and Vulg. Latin and the later as the Spanish and Italian Munster also Pagnin Tremellius and Vatablus have Sons of Israel O ye sons of Israel Consider ye are by this title called to actions of honour and strength Ye know how reproachful it is in our language What! alwayes a childe Brethren Be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding howbeit in malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be children but in under standing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not men only as ours render the word but perfect men 1 Cor. 14.20 Yea the same Apostle Ephes 4.13 14. Let not us propound unto our selves a measure and stature according to our own or others cize and opinion but let us remember that the King of Israel even Christ John 1.49 hath given his gifts unto men even all the Pastors Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the Body of Christ till we all come to the unity of the faith and the knowledge of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ that henceforth we be no more children tossed to fro by every winde of doctrine but grow up unto him in all things who is the Head even Christ And to this purpose the place before us requires of the Priests a duty to be performed to the sons of Israel The Priests must separate the sons of Israel from their uncleanness where in the sons of Israel are comprehended the daughters of Israel also as its clear ver 18. 30. For then we read of the womens uncleanness and their manner of cleansing there ver 31. saith Moses Thus shall ye separate the sons of Israel from their uncltaness Even the Sons of Israel have their uncleanness until they be separated from it by the Priests The Priest is said sometime to pollute Levit. 13. Ver. 3. sometime to cleanse from pollution and separate from uncleanness We have diverse examples of the one and of the other Of the former Lev. 13.3 The Priest shall see the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute or defile him which our Translators with others turn The Priest shall pronounce him unclean So very often in that Chapter But how can the Priest be said to pollute some say when he pronounceth him unclean and polluted which also is true but may he not be said to pollute him who is unclean when he leaves him in his uncleanness according to that Revel 22.11 He that is filthy let him be filthy still And so the Lord is said to harden when he mollifies not the impenitent and obstinate heart but leaves it as he findes it in its hardness And when he cleanseth not the unclean as Exod. 34.7 He may be said to pollute him Not that he otherwise causeth any positive hardness or pollution And herein the Priest is as the Lords mouth Jer. 15.19 The Priest also for like reason is said to cleanse from pollution and separate from uncleanness when he expiates and purgeth away the true spiritual uncleanness as very often in this book Which he doth typically as a figure of that High Priest who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath and doth make the purging of our sins by himself and so really separates the sons of Israel from their uncleanness So that although the Priests the sons of Aaron and the Evangelical Priests are said to binde and loose absolve and excommunicate as a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vice-Dei as Gods Substitutes on earth yet oftentimes these acts are done with very much ignorance and arrogance As when of old the Priest said I absolve thee from thy sins And some of later time more modestly pronounced and declared absolution and remission of their sinnes to the penitent and believing souls yet its possible that both one and other might be in great errour For althogh both alleaged authority from Christ yet it is very much to be questioned whether either of them were qualified as they ought yea it s much to be doubted that either or both might mistake their Commission I speak not this of the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Priests as have been or are called unto that holy Function by God in some proportion like as Aaron was Hebr. 5.4 but of such as for a livelyhood or other by-end and out of the suggestion of their own Spirit have taken that honour to themselves without the motion and call of Gods holy Spirit let such pretend uninterrupted succession from the Apostles dayes downward which yet it s very hard to prove let them plead imposition of holy hands whether by Bishops or Presbyters let them
Whatsoever man he be that hath a blemish he shall not approach Levit. 21. Ver. 18.19.20 a blinde man or a lame or he that hath a flat nose or any thing superfluous or a man that is broken footed or broken handed or crook-backt or a Dwarff or that hath a blemish in his eye or be scurvy or scabbed or hath his stones broken This Paragraph contains twelve blemishes of the Priests which unqualified them for their service Whereof the Translators most-what give the sense but they proceed not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim which universally were to be wished Otherwise a Paraphrase it may be not a translation What they render that hath a flat nose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flat nosed So the Jews Doctors understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom I know not upon what ground turns the word Si parvo si grandi si torto naso if he have a little nose or a great or a wry nose The LXX understood not the word of the Nose at all but turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mancus lame of an hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aure truncatus crop-eared And so the Syriac Nor does the Arabic Version understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nose nor the Samaritan but renders that and the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curtold in the parts or members or over-grown So expresly also the Chald. Paraph. What they turn broken footed or broken handed is word for word in whom is the breaking of a foot or the breaking of an hand What followes Or be scurvy or scabbed The words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the abstract which are here turn'd in the concrete The former the Translators turn scurvy whereof mention is again made Deut. 28.27 where Moses having mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they there turn the Itch he adds whereof thou canst not be healed Where first they are not constant to themselves since its evident that what they call the Itch is quite another thing and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ita profunde scabies quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis dicitur penetrat variis figuris insignitur c. Si verò tenues acresque serosae humiditates aliis crassioribus succis permiscentur impetigines quas Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominant suboriuntur quae celerrimè in scabiem lepram neglectae commigrant saith Aegineta lib. 2. de meth med cap. 11. The scab which in the Greek is called Psora pierceth not so deeply viz. as the Lepre whereof he spake before but is marked with divers figures c. But if thin sharpe and serose humours be mixed with more thick matter itches arise which the Greeks call Leichens which being neglected most speedily pass into a Scab and Lepre So he Whence its clear that the Scurvy and the Itch differ 2. Whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be incurable that cannot be meant of the Scurvy or that which the LXX call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which diverse remedies are prescribed and used with prosperous success As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn scabbed that rather is impetigo the Itch as Hierom renders the word It hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies apprehendere adhaerere to take or lay hold on and then to cleave unmovably Such is this Itch its incurable and said to be the Egyptian itch which continueth where it layes hold until death So I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Vatablus and Arias Montanus Purulenta Scabies a running or mattery Scab But whereas Arias Montanus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scabies perpetua a perpetual Scab because it lasts till death it makes not so clear and specifical a distinction of this from the former which Vatablus renders Qui habet scabiem aridam mordicantem who hath a dry scab which bites or tickles Philo Judeus so renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither such a Scab as changeth the colour of the skin into a leprosie or spreading so I would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itches This Book called Leviticus being almost wholly spent in prescribing Sacrifices of all kindes the rite and manner of offering them the times prescribed when and place where the divers kindes of expiations and purifications in this Chapter Moses treats concerning the High Priest and inferiour Priests by whom the fore-mentioned ceremonial services were transacted how they ought to be qualified and that most-what negatively From the 16 to the 24 verse the Lord directs Moses and Moses Aaron what manner of persons of his seed in their generations should not approach near to offer the bread of their God There is no doubt but these prohibitions touching the persons of the Priests concerned literally and precisely the sons of Aaron and the Levitical Priesthood and service so long as that lasted as it may appear by two tacite limitations in that he saith Of thy seed and in their generations ver 17. And because all things befel that people in figure 1 Cor. 10.11 it may hence be inferred that defects and superfluities and the deformities which arise from them in those misqualified persons import the like spiritually and inwardly in those who ought to be excluded from the service of God Accordingly integrity of body is required in the Priest saith Philo and having recited the deformities he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith he seem to me to be figuratively referred to the perfection of the soul for if the mortal body of the Priest must be so curiously looked into that no ill accident corrupt it how much more ought the immortal soul framed according to the image of the true God So he And whereas Moses told this not only to Aaron and his sons but also to all the sons of Israel ver 24. It seems that this divine law concerns as those who are in the Priests office who teach the people make prayers and supplications and give thanks for them so those also of the people who are spiritually to be made Priests unto God 1 Pet. 2.5 Howbeit although these blemishes excluded the sons of Aaron in their generations and reach not according to the letter unto the Gospel Priesthood yet so far by analogy these prohibitions may extend as to bar deformed persons from the exercise of that holy function and to require decent persons if otherwise fit and qualified to be admitted thereunto yea since there is nothing extant in the Word of God contrary hereunto there is no doubt but they who are in authority may by Ecclesiastical constitution exclude such as by some notable deformity vertually exclude themselves However the reason and equity of this Ceremonial Law may so far prevail even in these times of the Gospel as to disable Parents from choosing and designing such of their children to the
or being fallen return not into the way of righteousness and persevere therein Consider I beseech you what the Apostle saith to the Hebrews in this condition It is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted the good Word of God and the powers of the world to come if they shall fall away to renew them again to repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 6.4 5 6. And to the same purpose the same Apostle writes Chap. 10.16 17. If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins but a fearful looking for of judgement c. Consider also what comfort it can be to us that we receive as we daily do our outward good things as Abraham told the rich man Luke 16.25 when we enjoy them Cum irato Deo when they proceed not from Gods good will toward us or his purpose to do us good but as it were by chance yea out of the fury of Chance An ingenuous childe joyes not in all his father gives him unless he have it with his blessing And what joy or comfort can we take in what ever our heavenly Father gives us if it come not with a blessing If he gives us rain from heaven the former and the later rain in their season with what comfort can we receive them unless they be showers of blessings Ezech. 34.26 But as the threaâ—nings and terrours of the Lord are the greatest to those who walk at all adventure with their God and forsake his way so are the promises proportionable to those who walk with God with full purpose of heart All the promises of God both of temporal and spiritual blessings are made unto those who are obedient unto him and walk with him as I shewed before Yea to walk with God in the way of his Commandements is such a universal duty as abundantly rewards it self For in keeping of them there is great reward Ps 19.11 Fear not Abraham I am thy shield and thine exceeding great reward Gen. 15.1 and 17.1 I am the Almighty God walk before me and be thou perfect What ever can be added unto this it s less Wherefore let blinde Homer make Fortune a goddess let the purblinde Heathen worship the goddess of blinde Homers making They that make them are like unto them so is every one that trusteth in them Psal 115.8 Let the false Christians whose iniquities have blinded them walk by chance with the true God as for us let us walk with the Lord our God with full purpose of heart But how shall we walk with our God with full purpose of heart in the way of his Commandements 1. Hate every false way Psal 119.104 2. Can two walk together and not agree Amos 3.3 Agree with thine adversary quickly while thou art in the way with him Matth. 5.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well-minded bear a good will consent unto the Law that it is good that 's thine adversary The Law cannot consent to thee while thou walkest in a way that is not good The Law cannot remit one jot or one tittle of its strictness and therefore that cannot agree with us in our evil way we must go out of every evil way and agree with it And there is the same reason of the Prophets as the Lord saith to Jeremy Chap. 15.19 Let them return unto thee but return not thou unto them When the government of Rome was changed from a Monarchy to a Republick under Consuls and Lawes the young men of the City attempted to recover the former government Livy tels us one of their reasons among others That Kings might be of a flexible disposition but Legem esse rem inexorabilem but the Law is inexorable And certain it is the Law of God and his Prophets they are inexorable inflexible They cannot consent to us in any evil way therein they are enemies unto us we must consent unto them in the good bear good will unto them So the Apostle in the person of one in that state I consent saith he to the Law that it is good Rom. 7.16 And so do them 3. Psal 110. Ver. 3. Luke 2. Ver. 14. Continue in that good will until the power come Thy people shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingnesses exceeding willing in the day of thy power For Christ the power of God is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the old reading of that Text which Hierom therefore turn'd Hominibus bonae voluntatis to men of good will 4. Follow that great example which Christ hath given us that we should follow his steps 1 Pet. 2.21 Follow that great light who is the way the truth and the life He who followes him shall not walk in darkness but shall have the light of life John 8.12 5. Walk in that most excellent way 1 Cor. 12.31 which is ill divided from the first verse of the next Chapter where we learn what that excellent way is even love or charity that way wherein there is no stumbling John 11.9 1 John 2.10 That way of holinesse wherein the wayfering men though fools shall not erre Esay 35.8 That way wherein and whereby we keep the Commandements of God Exod. 20.6 So shall we run the way of Gods Commandements when he shall enlarge our heart Psal 119.32 Now unto him who is able to keep us from falling and to present us faultless before the presence of his glory with exceeding joy to the only wise God our Saviour be Glory and Majesty Dominion and Power now and ever Amen Jude v. 24.25 Numbers Every male by their poll from twenty years old and upward Numb 1. Ver. 3. all that are able to go forth to war in Israel thou and Aaron shall number them by their Armies The main scope of this Book is the preparation of Israel for their encamping about the Tabernacle and their march toward the land of Canaan wherein although many things of various argument are delivered yet because the principal matter spoken of is the numbering of the people which is twice commanded and accordingly performed Chap. 1. and 26 of this Book as once before Exod. 30.12 therefore this Book according to the title of it in the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Numbers As for the special handling of the Text let us first enquire into the translation of it which seems not to be so right as were to be wished For although all they who went forth to war in Israel were supposed able and were numbred yet in the words before us nothing in the Hebrew text answers to able nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie war nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this place properly signifie to number onely So that against the translation of these words there lies a threefold exception
it have made it intricate They conclude and agree most-what that by a servile work is to be understood some corporal mechanical or artificial work how be it they hence except works of necessity to be done and such as whereby men may serve one another in love Also by a servile work they understand journeying dancing singing fidling hunting fishing fowling painting marketing going to law doing any work for a reward whence in the Arabic version a servile work is called a work of gain or for gain Light of nature taught the heathen that on their holy days and feast days they must do no work So Tully in his 2d. book de legibus And Macrobius in his first book saith the Priests affirm that their Festivals are polluted if any work be done in them Only they say Feriis agi licere quod praetermissum noceret that such work may be done on their Holy dayes which might do hurt if left undone as to draw an Ox out of a pit Whereby it appears that the Gentiles knew not only the law of nature but somewhat of the Gospel also For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion touching the Sabbath Luke 13.15 16. According to this account we may finde somewhat like Christianity even among the idolatrous Heathen yea the Heathen if we consider and compare them according to their light with many who believe themselves to be the only Christians they may shame them and all other who place the breach of the Sabbath in sitting at their doors or walking a turn in the field Which haply may be as necessary for some man as plucking a Sheep out of a pit on the Sabbath day And how much is a man better then a Sheep saith our Lord Matth. 12.12 And thence he there concludes That it is lawful to do well on the Sabbath dayes We must therefore inquire yet further what a servile work is Others have conceived that by a servile work is to be understood such work as a Servant or Handmaid is wont to do and thus the LXX call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because it may signifie a work tending to divine worship which is most-what called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they would rather turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manual labour or work with own hands But surely the Lord would not destroy his own Primitive institution or make that unlawful to be done which he himself commanded our first parents to do and that in the state of innocency For so we read that the Lord commanded them to subdue the earth Gen. 1.28 and 2.15 It s said that the Lord God took the man and put him in the Garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to till it which is the word before us here rendred servile or of servitude doubtless if such a work were at any time unlawful to be done the Lord would not have commanded them while they were in their integrity to do it We are therefore yet to seek what is that servile work which is here forbidden to be done on the eighth day There is no question but Israel according to the flesh understood by a work or works of servitude such as they wrought in Egypt when the Egyptians made them serve with rigour Exod. 1. v. 14. and made their lives bitter with hard bondage in Morter and in Bricks and in all service in the field with all their work wherein they wrought with rigour But whereas old things are past away 2 Cor. 5. v. 17. and behold in Christ all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made new and according to the promise the Lord now brings his people again out of the land of Egypt Zach. 10.10 we must understand now other servile works answerable unto the spiritual Egypt the land of Ham the servant And therefore Origen interprets the doing of Israels works in Egypt Opera carnis terrena opera opera seculi actûs terrae lutea explere ministeria to do the works of the flesh earthly works worldly works deeds of the earth and to fulfil durty offices or services It rests therefore that since according to our Lords decision it is lawful to do well on the Sabbathday well-doing is not forbidden on the eighth day so that the sirvile work is the sinful work whosoever commits sin is the servant of sin John 8.34 Hence it is that the sinful man yields his members servants to iniquity unto iniquity that is from one degree of iniquity unto another and so he becomes the servant of sin Rom. 6.19.20 A servant of corruption 2 Pet. 2.19 A vassal unto divers lusts and pleasures Tit. 3.3 So that every sin is a servile work such as rvery ones ruling lust commands him to do The reason why no such servile work is to be done on the eighth day may appear from 1. Divine authority forbidding it the Lord saith ye shall do no servile work 2. In regard of the work it self which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and iniquity unlawful in its own nature and therefore it brings a prohibition with it it s that which ought not to be done 3. In regard of the quality of the work forbidden servile work a work of servitude and therefore mis-beseeming yea unlawful for those whom Christ made free 4. In respect of the eighth day which is the day of the Spirit as hath been shewen and where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Yea 5. The seventh day imports a cessation and rest from all servile work No Manna was then to be gathered Exod. 16.6 No labour for the meat that perisheth John 6.27 No distracting care what we shall eat or what we shall drink if we have tasted that the Lord is gratious 1 Pet. 2.3 No journeying on the Sabbath Exod. 16.29 but every one must tarry in his place Now God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place and its one of the Names of God And if all our works be wrought in God John 3.21 we shall then keep the Sabbath well unto the Lord. Cain went from his presence and then whither went he he dwelt in Nod Instability Nimrod went from him and wrought a servile work he built his Babel his work of confusion No fire was to be kindled on the Sabbath day Exod. 35.3 Ye read of iniquity burning like a fire Esay 9.18 A fire of envie which is not kindled on the true Sabbath Esay 11.13 A fire of legal zeal which I know will burn against this exposition of the Sabbath in some yong Disciples like those Luke 9.54 which is there quenched No buying or selling must be on the Sabbath Nehem. 13.15 For the time is short that they who buy shall be as though they possessed not 1 Cor. 7.30 Accordingly the Prophet speaking of the great Sabbath saith there shall be no Canaanite