she is defiled for upon testimony 〈◊〉 〈◊〉 â—he were taken with the manner she was not to drinke but to dye by the Magistrate Levit. 20. 10. Ioâ— 8. 4 5. And whereas hee speaketh here singularly of a witnesse the Hebrews observe that 〈◊〉 there be but one witnesse against her who saith she 〈◊〉 〈…〉 d she is not to drinke Sol. Iarchi on Num. 5. 〈◊〉 〈◊〉 unlawfull they say for her husband to com 〈…〉 with her for ever and doth not drinke but is put away without a dowry If two witnesses come together and one say she is defiled another say shee is not dâ—filed or if one say she is defiled and afterward two other come and say she is not defiled then shee drinketh Maim in Sotah c. 1. sect 14. 17. Vers. 14. the spirit of jealousie 〈…〉 sse upon him or passe over him the Greeke saith come upon him that he be affected with a jâ—alous mind as the wind is said to passe over the grasse when it is smitten or blasted with the wind Psal. 103. 15 16. which in Esai 40. 7. is said to blow â—pen it And the spirit of jealousie meaneth a jealous motion or affection of the minde wherewith it is caried as the Scriptures elsewhere speake of the spirit of wisdome the spirit of counsell the spirit of knowledge Esai 11. 2. Eph s. 1. 17. the spirit of fornications Hâ—s 4. 12 the spirit of feare 2. Tim. 1. 7. the spirit of mecknesse Gal. 6. 1. the spirit of 〈…〉 ber Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit 〈◊〉 or after the Greeke Zealousie a zealous affection which is sometime used in the good part sometime in the evill as Zeale also is sometimes good Ioh. 2. 17. 2. Cor. 7. 11. sometime evill Gal. 5 20. called bitter zeale Iam. 3. 14. So the Hebrewes have one word Kinah for zeale jealousie 〈◊〉 and â—mulation as Phineas was zealous for the Lord Num. 25. 11. Elias was jealous for him 1. King 19. 10. Iosuah â—â—vied for Moses sake Num. 11. 29. And jealousie is an affection hard or cruell as the gravâ— the coâ—les thereof are coâ—les of fire Song 8. 6. it is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. This affection is said after the manner of men to be in God himself â—xod 20. 5. Paul was jealous for the Corinthians fearing leâ—t they should be corrupted 2. Cor. 11 2 3. upon him the husband who onely had the power to bring his wife to this triall Wherefore the Hebrewes write that if a man bee out of the countrey or in prison or the like and his wife have an evill report for lightnesse c. the Magistrates are to call her and say unto her bee not in secret with such a man If witnesses afterward come that shee was with him in secret so long as that shee might be defiled the Magistrates are to forbid her her husbands company ever after and rend her bâ—l of dowry And when her husband comes home or out of the prison he gives her a bill of divorce but hee cannot cause her to drinks because himselfe was not jealous of her Maimony in Sotah chap. 1. sect 11. Vers. 15. his wife unto the Priest who was in his office a figure of Christ by whoÌ„ God will judge the secrets of men Rom. 2. 16. the order of this action is said to be this The husband commeth to the Magistrates of his citie where hee dwelleth and saith unto them This my wife I am jealous of her for such a man and she hath been in secret with him and these are witnesses and loe she saith that shee is cleare and is willing to drinke for triall of the thing Then the Magistrates shall heare the words of the witnesses and they appoint two to be with the man to keepe him that he companie not with her before shee have dr 〈…〉 ke for she is unlawfull for him untill shee have drunke And they send him to Ierusalem for they cause not the suspected woman to drinke but in the great councell of seventy Elders in the Sanctuarie When they are come to Ierusalem the great Councell set her among them and they terrifie her and make her sore affraid that she should not drinke c. If she say I am defiled or I will not drinke she is put from her husband without a dowry But if shee stand in her cause that shee is cleare they bring her to the East gate of the Court-yard which is over against the most holy place c. If shee be arrayed in white garments they put upon her blacke or if she hath faire blacke clothes they put upon her clothes that are not faire and take off all ornaments of silver and gold that are on her And they gather a great company of women unto her for all the women there present are bound to see her as it is said in Ezek. 23. 48. That all women may bee taught not to doe after your lewdnesse And every man that will come and see may come and see And shee standeth among them without scarfe or veile onely in her clothes and her coyfe that is on her head as a woman within her house c. and afterward the Priest adjureth her in the language that she knoweth and understandeth Maimony in Sotah chap. 3. sect 1 2. c. of barley it might be of no other graine nor any other quantity than the tenth of an Ephah neither more nor lesse see the annotations on Levit. 2. 1. The Prophet Hoseah in a mystery bought an Adultresse for fifteene peeces of silver and an homer and an halfe of barley Hos. 3. 1 2. The Hebrews here note Meale not floure barley not wheat she hath done the act of a beast and her oblation is the meat of a beast Sol. Iarchi on Num. 5. not put Hebr. nor give frankincense oile figured grace which was wanting in her actions frankincense gave a sweet savour which her workes did not before God therefore both must be wanting as in all meat offrings that were for sinne See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts so that he which transgresseth and putteth oile and frankincense is beaten for the oile in particular and for the frankincense in particular Maim in Sotah chap. 3. sect 13. a meat-offring of jealousies Hebr. a Minchah whereof see Levit. 2. 1. in Greeke a sacrifice of jealousie From this word the Hebrews say If a man be jealous of his wife for many men and she hath beene in secret with every one of them he is to bring but one Meat-offring for them all when hee causeth her to drinke for it is said It is A MEAT OFFRING OF IEALOVSIES one Meat-offring for many jealousies Maim in Sotah chap. 4. sect 16. making memoriall or causing iniquity to be remembred And this is the reason why it might
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
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
saith the Destroyer let him goe a husband c. here the Chaldee paraphraseth thus had it not beene for the blood of this circumcision my husband must needes have beene killed And it is like that upon this occasion and trouble Zipporah with her children was sent backe againe from hence to her fathers house as appeareth by Exod. 18. 2. 3. Vers. 27. of God that is mount Horeb where the glory of the Lord had beene revealed saith the Chaldee paraphrast See Exod. 3. 1. And now God shewed that mercy to Aaron which after hee rehearsed to Ely one of his posterity 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father when they were in Egypt c. Vers. 30. Aaron spake as God ordained verse 16. hee that is Moses did as was appointed verse 17. and the signes were those three forementioned vers 3. c. Vers. 31. heard that is hearkened gladly to this joyfull tidings as God foretold Exod. 3. 18. therefore the Greeke translateth it and they rejoyced that the Lord had visited And the Holy Ghost sheweth such force to be in the Hebrew word for when one Prophet saith Ezekias heard or hearkened 2 King 20. 13. another saith Ezekias was glad Esa. 39. 2. visited to wit in mercy the Chaldee saith remembred See Gen. 21. 1. Luk. 1. 68. seene to wit with commiseration as Ex. 3. 7. bended downe the head this was a gesture of humiliation with the face toward the ground as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves or worshipped fell downe prostrate This was another humble gesture used in reverence and thanksgiving as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour kneeling 2 Chron. 6. 13. and bending or bowing of the body 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another the bending of the head was the least and it was the bowing downe of the face onely The bending of the body was when the whole body was bent downeward the face towards the knees Kneeling was upon the knees a gesture commonly knowne Bowing of themselves or worship was with falling downe upon their face on the ground their hands and feet displaied Wherefore that which one Evangelist calleth worshipping Matth. 8. 2. another calleth falling on the face Luk. 5. 12. So the Hebrew cannons also distinguish them saying The bending of the body spoken of in any place is towards the knees the bowing of all the joynts of the backe-bone so that he maketh his body as a bow the bending of the head is with the face or countenance downeward the bowing of ones selfe or worshipping is the displaying of hands and feet till hee bee prostrate with his face on the earth Maimony in Misn. treat of Prayer c. 5. S. 12. 13. Here the Israelites shewed by these gestures their reverence to Gods word and thankfulnesse the Hebrew Doctors as in the Zohar upon this place say that the bending of the head with the face toward the ground was for to escape judgment and the bowing of themselves or worshipping was for to obtaine mercy and that the bending of the head was before the worshipping according to the mysterie of the Sin-offring before the Burnt-offring The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24. CHAP. V. 1 Moses and Aaron doing their message to Pharaoh are resisted and rebuked 5 The Israelites taske increased 14 Their officers beaten 15 Their complaints checked 19 They crie out upon Moses and Aaron 22 Moses complaineth unto God AND afterward Moses and Aaron went in and said unto Pharaoh Thus saith Iehovah the God of Israel Send away my people that they may keepe a feast onto me in the wildernesse And Pharaoh said Who is Iehovah that I should obey his voice to send away Israel I know not Iehovah neither will I send away Israel And they said The God of the Hebrewes hath met with us let us goe wee pray thee three daies journey into the wildernesse and sacrifice unto Iehovah our God left hee fall upon us with pestilence or with the sword And the king of Egypt laid unto them Wherefore doe ye Moses and Aaron cause the people to cease from their workes Get ye to your burthens And Pharaoh said Behold the people of the land now are many and ye make them to rest from their burdens And Pharaoh commanded in that day the taske-masters of the people their officers saying Yee shall not any more give straw to the people to make brickes as heretofore let them goe gather straw for themselves And the tale of the brickes which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry out saying Let us goe and sacrifice to our God Let the work be made heavy upon the men and let them labour therein and let them not regard vaine lying words And the taske-masters of the people went out their officers and said unto the people saying Thus saith Pharaoh I will not give you straw Goe ye take your straw where you can find it yet not ought of your worke shall bee diminished And the people was scattered abroad thorow all the land of Egypt to gather stubble in stead of straw And the taske-masters hasted them saying Fulfill your workes every daies taske in his day as when there was straw And the officers of the sonnes of Israel which Pharaohs taske-masters had set over them were beaten saying Wherefore have yee not fulfilled your appointed taske to make bricke both yesterday and to day as heretofore And the officers of the sonnes of Israel came and cried out unto Pharaoh saying Wherefore doest thou thus to thy servants There is no straw given unto thy servants and they say to us make brickes and behold thy servants are beaten and it is the sinne of thy people And he said ye are idle ye are idle therefore yee say let us goe and sacrifice to Iehovah Now therfore goe worke for straw shall not be given you yet shall ye deliver the tale of brickes And the officers of the sonnes of Israel did see them in evill saying Ye shall not minish ought from your brickes every daies taske in his day And they lighted upon Moses and Aaron standing to meet with them as they came forth from Pharaoh And they said unto them Iehovah looke upon you and judge because you have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants to give a sword into their hand to slay us And Moses returned unto Iehovah and said Lord wherefore hast thou done evill to this people wherefore is it that thou hast sent me For since I came to Pharaoh to speake in thy name
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
other gods ye shall not mention it shall not bee heard out of thy mouth Three times thou shalt keepe a feast unto me in the yeere The feast of unlevened cakes shalt thou keepe seven daies shalt thou eat unlevened cakes as I have commanded thee at the appointed time of the moneth of Abib for in it thou camest out from Egypt and they shall not appeare before me empty And the feast of harvest of the first-fruits of thy labours which thou shalt sow in the field and the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Three times in the yeere every male of thee shall appeare before the face of the Lord Iehovah Thou shalt not sacrifice the blood of my sacrifice with levened bread neither shall the fat of my feast remaine untill the morning The first of the first-fruits of thy land thou shalt bring into the house of Iehovah thy God Thou shalt not seeth a kid in his mothers milke Behold I doe send an Angell before thee to keepe thee in thy way and to bring thee unto the place which I have prepared Beware thou because of him and obey his voice provoke him not for hee will not pardon your trespasse for my name is in him But if obeying thou shalt obey his voice and doe all that I shall speak then I will bee enemie unto thine enemies and I will distresse thy distressers For my Angell shall goe before thee and shall bring thee in unto the Amorite and the Chethite and the Pherizzite and the Canaanite the Evite and the Iebusite and I will cut them off Thou shalt not bow thy selfe downe to their gods nor serve them not doe according to their works but destroying thou shalt destroy them and breaking shalt breake downe their pillars And yee shall serve Iehovah your God and hee will blesse thy bread and thy water and I will take away sicknesse from the midst of thee There shal not be any casting their young or barren in thy land the number of thy dayes I will fulfill My terrour I will send before thee and will dismay every people among whom thou shalt come and will give all thy enemies to turne the necke unto thee And I will send hornets before thee and they shal drive out the Evite the Canaanite and the Chethite from before thee I will not drive them out from before thee in one yeere lest the land bee desolate and the beast of the field multiply against thee By little and little I will drive them out from before thee untill thou shalt fructifie and inherite the land And I will set thy bound from the red sea even unto the sea of the Philistines and from the wildernesse unto the river for I will give into your hand the inhabitants of the land and thou shalt drive them out from before thee Thou shalt not strike a covenant with them or with their gods They shall not dwell in thy land lest they make thee sinne against mee if thou shalt serve their gods surely it will be a snare unto thee Annotations NOt take up that is neither receive as the Greek and Chaldee translate it of others nor speake of it unto others as taking up in Exod. 20. 7. is for speaking or using any way Both these are unlawfull 1 Sam. 24. 10. Levit. 19. 16. a vaine report or a false rumor Hebrew an hearing of vanitie which the Greeke translateth vaine hearing Uanitie and falsity are used one for another as is shewed on Exod. 20. 16. and the Chaldee here expoundeth iâ— falshood Hearing or hearesay is used for report tale or rumor whether in matters of religion as Esay 53. 1. Rom. 10. 16. or in civill affaires 1 Sam. 2. 24. 1 King 2. 28. 2 Chron. 9. 6. And that which one Euangelist calleth Acoee Hearing Mar. 1. 28. another nameth Echos fame or rumor Luke 4. 37. put not thy hand the Greeke translateth consent not unrighteous so the Greeke also is the Chaldee saith a false witnesse the Heb. phrase is a witnesse of unrighteousnesse or of cruell wrong Of such David complained Psalm 35. 11. and the Law appointeth such punishment for them as they intend against their neighbour Deuternom 19. 16. 19. Vers. 2. after many or after the great men that is to follow and consent unto them in evill the Gr. saith with many So in the sentence following answer that is speake in a cause or plea The Chaldee paraphraseth neither shalt thou refraine from teaching that which thou seest meet in judgement to wrest or to pervert namely judgment as the Greeke addeth and as is expressed in v. 6. The Chaldee saith after the many accomplish the judgement So other Hebrewes expound it saying When the Iudges are divided some of them saying Guiltlesse others saying Guiltie they goe after the most part So as it be in money matters and other cases of prohibition and permission of pronouncing unclean or cleane and the like But in cases of life and death if they be divided and the most part cleere a man hee is cleered and if the most condemne him he is not killed unlesse they that condemne him bee moe than they that cleere him by two men Maimony in Sanhedrin chap. 8 sect 1. Vers. 3. not countenance or not honor which the Greeke and Chaldee translate not pity in judgment The like is spoken of the rich in Leviticus 19. 15. Thou shalt not countenance the face of the great man It teacheth to doe right in all causes without respect of poore or rich Vers. 4. asse and so any other beast or garment or lost thing as Moses after explaineth Deut. 22. 1. 2. 3. God hereby teaching every man not to looke on his owne things onely but also on the things of other men Phil. 2. 4. and to love and doe good unto his enemie Luke 6. 27. returning returne that is in any case returne and restore him if the owner be not neere or not knowne it is to bee kept till inquirie be made after it Deut. 22. 2. Also the Hebrew Doctors say Who so findeth a lost thing which he is bound to restore he is bound to cry the same and to make it knowne and say Who so hath lost such a kind of thing let him come and give the signes of it and he shall receive it c. Maimony in treat of Robberie and of losse ch 13. sect 1. Vers. 5. his burden or falne by any other occasion and this Law concerneth all other beasts as well as the Asse see Deut. 22. 4. and wouldest forbeare to helpe him up or then thou shalt cease from forsaking him that is shalt cease and leave off all ill will and looke that thou forsake him not The Greeke translateth thou shalt not passe by the same helping helpeup that is in any wise helpe up Or thou shalt leaving leave thy owne businesse to be with him But the former translation seemeth most fit for
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
them foure wagons according unto their service for to ease the cariage Num. 7. 5. 8. Vers. 38. foremost or as the Greeke translateth it Eastward see Num. 2. 3. Moses and Aaron The Hebrewes as Baal hatturim vpon this place doe observe that here is a pause or distinction betweene Moses and Aaron to teach that Moses pitched in one place by himselfe and Aaron and his sonnes in another place by themselves Thus Moses a Levite of Kohath was King in Ieshurun Deut. 33. 5. and Aaron his brother Priest as for Moses two sonnes Gershon and Eliezer Exod. 18. 3 4. here is no mention of them neither in Num. 26. neither had they any prerogative but were among the other Kohathites and named of the tribe of Levi that is common Levites 1 Chron. 24. 14. the charge or the custodie the watch of the Sanctuarie the Levites being assistants under them Num. 18. 2 3. Of the watch which was wont to be kept in the Sanctuary see the annotations on Num. 15. 8. the stranger that is any saving Aaron and his sonnes see verse 10. Vers. 39. and Aaron in the Hebrew there are many extraordinary pricks over the name of Aaron for speciall cause R. Sol. Iarchi saith they were to signifie that Aaron himselfe was not among the number of the Levites none of the 22000. here mentioned Observe Aarons dignitie Hee was the elder brother unto Moses the King Exod. 7. 7. Hee was by mariage brother to Naasson Prince of Iudah for hee had to wife Elisabeth his sister Exod. 6. 23. Hee was joyned with Moses in the government of Israel Psal. 77. 20. He had the prerogative to sacrifice for the whole Church 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchisedek farre excelleth him Hâ—b 7. and 8. chap. two and twentie thousand This summe accordeth not with the former particulars for there were of Gershon 7500. of Kohath 8600. of Merari 6200. which make in all 22. thousand and three hundred But Aaron and the Priests as also the first-borne of the Levites were the Lords after a peculiar manner Exod. 13. 2. and therefore deducted from the rest which were all taken in stead of the first-borne of Israel So there were so many thousand Levites as there are Hebrew letters because they were aboue others to apply the studie of Gods Law Deut. 33. 10. which because they did not according to their dutie God so disposed that Iehozadak the Priest in the 22. generation after Aaron was caried captive with the people into Babylon 1 Chron. 6. 3. 15. And here againe Gods providence appeareth that the Levites increase should be by just thousands and the Priests and first-borne of Levi by hundreds without any broken number such as was among the first-borne of Israel vers 43. See the notes on Num. 1. 25. Againe whereas the least of all the other tribes of Israel from twenty yeeres old and upward had 32000. and 200. Num. 1. v. 34 35. and the greatest 54000. and 600. v. 27. here the Levites which were counted from a moneth old and upward were but 22000. so the Lords portion was the least Yea of these 22. thousand there were found but eight thousand five hundred and fourescore that were fit for to doe service in the Sanctuary Num. 4. 47 48. so small was the number of those that served God in his ministerie in comparison with the campes of Israel Vers. 40. Muster or Number moneth old Hebr. sonne of a moneth Vers. 41. for me or unto me as the Chaldee expounds it thou shalt bring neere the Levites before me every first-borne or all the first-borne which being appointed unto the Lords service the Lord taketh the Levites to serve him in their stead This was for the first-borne males of man and beast which the Israelites now had all the first-borne that came after this were to be redeemed or given to the Priest Num. 18. 15. See the notes on verse 12. and 13. Vers. 43. and seventie and three God 's speciall providence appeareth againe in this number of the first-borne that it should be so neere unto the number of the Levites taken in their stead whom God destinated from the womb unto his service and made the summes of them so neere A like worke of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the peoples according to the number of the sonnes of Israel And whereas six hundred thousand men and moe Num. 1. 46. had but 22. thousand and 273. first-borne males in all their families it appeareth that the farre greater number of Israels first-borne were females who by reason of their sex were not fit to serve God in his sanctuary Which figured the small number of Gods elect among the many that are called Mat. 22. 14. Rom. 9. 6 7 8. For the elect are such as doe serve God day and night in his Temple Revel 7. 15. and are Priests unto God Rev. 5. 10. Vers. 45. shall be mine which the Chaldee explaineth shall minister before me Vers. 46. those that are to be redeemed Hebr. And the redeemed or as the Greeke translateth it And the redemptions or ransomes So after in vers 48 49 51. Here the overplus of the first-borne of man is reckoned and the summe of their ransome vers 50. but the overplus of cattle is not reckoned Vers. 47. five shekels a peece Heb. five five shekels which the Greeke translateth five shekels by the head These five shekels the price set here and in Num. 18. 16. was the value set in Lev. 27. 6. from a moneth old to five yeeres old and it was the least of all the valuations so that God burdened the Israelites with the ransomes as little as might be twentie geraâ—s or twentie pence the gerah was a peece of silver that weighed sixteene barley graines so the shekel weighed 320. graines see the notes on Exod. 30. 13. Vers. 48. the money Hebr. the silver so in vers 49 50 51. of the redeemed understand the money of those that are redeemed or as the Greeke translateth the redemptions of those that are moe Vers. 50. Of the first-borne in Hebrew Bâ—chor the First-borne is singular as spoken of one but translated in Greeke plurally as implying all And this seemeth to be taken not of particular persons as of them that were last numbred or any other for so the burden should have lien vnequally upon a few but of the church in generall Or to cut off contention it was done by lot as R. Solomon Iarchi saith he brought 22000. scrolles or papers according to the number of the Levites vers 39. and on every of them was written A son of Levi and 273. papers according to the number of the First-borne Israelites moe than the Levites vers 46. and on every of them was written Five shekels they mingled them and put them in a basket then said he unto them come draw your papers according to your lot Vers. 51.
such a garment as was bound to have the Fringe that he might keepe this commandement and in the time of prayer he is to be warned hereof more especially It is a great shame for wise men that they should pray and not be arraied herewith A man must for ever be warned of this commandement of the Fringe for the Scripture maketh it of great weight and all the commandements every one depend upon it Maim in Zizith ch 3. sect 11 12. But they abused this as other divine ordinaÌ„ces to superstitioÌ„ hypocrisie were reproved by our Saviour for making their Phylacteries broad inlarging the borders or Fringes of their garments Mat. 23. 5. And this their vanitie neglecting the spirituall end appeareth in their writings for unto the thrums or threeds of the garment w ch were three inches they fastned threeds doubled in the midst whose length they say might not be lesse than foure inches but more than so they might be though a cubit or two cu 〈…〉 Maim in Zizith ch 1. s. 6. And for the vertue hereof they say Who so diligently keepeth this Law of Fringes is made worthy and shall see the face of the Majestic of God Baal hatturini on Num. 15. and when a man is cloathed with the Fringe and g 〈…〉 out therewith to the doore of his habitation hee is safe and God rejoyceth and the destroying Angell departeth from thence and the man shall be delivered from all hurt and from all destruction c. R. Menachem on Num. 15. Thus easie it is for men to abuse holy things and to pervert the right use and end of them by their owne inventions See the annotations on Exod. 13. 9. And although they 〈◊〉 so great religion in these Fringes yet as they have lost the spirit and life of this commandement so God hath deprived them of the outward riâ—e that they have not at this day by their owne confession the blew or heaven-coloured ribband The blew Teceleth is not found in our hands at this day because we know not to make the die or colouâ— of it for every blew in wooll is not called Teceleth But the Teceleth or Blew spoken of in the Law it is knowne that it is unpossible to make it at this day and therefore we make the white oâ—ely saith Rambam or Maimony in his exposition on Talmud Bab. in Menachoth ch 4. and that ye seeke not or and ye shall not seeke or search as Num. 14. 36. which word Solomon applieth to his heart searching out things by wisdome Eccles. 1. 13. and 7. 25. The Greeke here translateth it turne aside the Chaldee erre or goe astray your heart in Chaldee the imagination of your heart Here God calleth men from their owne wisdome and inventions to his Law onely for every imagination of the thoughts of mans heart is onely evill every day Gen. 6. 5. And he that trusteth in his owne heart is a foole Prov. 28. 26. your eyes in Chaldee the sight of your eyes So the holy Ghost saith Walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes as that which is not of the Father but of the world 1 Iohn 2. 16. The Hebrewes say The heart and the eyes are the spies of the body and brokers to bring it into transgression the eye feeth and the heart lusteth and the bodie acteth the transgression Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts and the eyes which are the most excellent of all the outward teacheth that the whole man is corrupted thorowout and to be reformed by the Law and Spirit of God For except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Iohn 3. 5. you goe a whoring in Chaldee you orre or goe astray To goe a whoring after other gods is an usuall phrase for idolatrie Exod. 34. 15. Deut. 31. 16. 1 Chrâ— 5. 25. Iudg. 2. 17. the same is implied here as God saith I am broken with their whorish heart which hath departed from me and with their eyes which goe a whoring after their idols Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto with consent and delight see Lev. 20. 5 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say If any man be drawne after the thoughts of his heart he will be found a waster of the world because of the slendernesse or shortnesse of his understanding As sometimes he will search after idolatrie and sometimes will thinke peculiarly of the Creator whether there be any or none What is above and what beneath what was before and what shall be after And sometimes of prophesie whether it be truth or no and sometimes of the Law whether it be from heaven or no. And hee knoweth â—â—t what to judge of them till he know the truth concerning his Creator but will be found a revolter unto heresies Concerning this thing is that warning in the Law where it is said And ye shall not seeke after your heart and after your eyes after which ye goe a whoring Num. 15. 39. as if he should say there shall not any one of you be drawne after his owne slender understanding or knowledge as to imagine that his cogitation can attaine to the truth so have our wise men said AFTER YOVR HEART this meaneth heresies and AFTER YOVR EYES this is whoredome And this is an occasion for a man to deprive himselfe of the world or life that is to come Maimony treat of Idolatrie ch 2. sect 3. CHAP. XVI 1 Korah Dathan Abiram and On with 250 Princes rise up against Moses and Aaron about the Priesthood and government of the Church 5 Moses referreth the triall of the cause unto God and reproveth Korahs ambition 12 He sendeth for Dathan and Abiram who reproach him and will not come up 15 He prayeth against them 16 and gathereth Korah and his company with their censers before the Tabernacle 20 The Lord threatneth to consume the rebels and commandeth the people to separate from them 31 The earth swalloweth up Dathan Abiram and all Korahs men and a fire from the Lord devoureth the 250 that burned incense 36 The censers are reserved to cover the altar for a signe unto Israel 41 All the congregation murmure against Moses and Aaron as they that bad killed the Lords people 44 The Lord killeth 14700 of them with a plague 46 Aaron by incense stayeth the plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Korah the sonne of Izhar the son of Kohath the sonne of Levi he tooke men and Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth sonnes of Reuben And they rose up before Moses and men of the sonnes of Israel two hundred and fiftie
fourteene thousand and seuen hundred beside them that died about the matter of Korah And Aaron returned unto Moses unto the doore of the Tent of the congregation and the plague was stayed Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 38 Lecture of the Law which the Hebrewes call Korah because his rebellion is the principall thing here treated of see Gen. 6. 9. VErse 1. Korah or Korach in Greeke Kore Iude ver 11. Izhar in Greeke Isaar Kohath in Greeke Kaath he tooke to wit men with him so Korah is noted as the principall in the rebellion which the Apostle therefore calleth the gaine-saying of Kore Iude verse 11. and in Num. 27. 3. onely Korahs company is mentioned where speech is of this mutinie The Greeke translateth he spake to signifie that he tooke others by perswading them to his faction The Chaldee understands it of taking that is withdrawing of himselfe saying And Korah separated himselfe Thus Sol. Iarchi also expoundeth it he tooke him-selfe aside to be apart from the congregation and Dathan and Abiram this may be understood that they also tooke men and separated themselves or rather that Kore tooke these men unto him and so to reade it he tooke Dathan and Abiram or he tooke both Dathan and Abiram for the word and in Hebrew may sometime be omitted in our English speech as is shewed on Gen. 8. 6. or be interpreted both as explaining the former words see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it And Korah tooke it meaneth the taking of men and whom tooke he Dathan and Abiram c. AND before DATHAN is redundant here as often elsewhere Abiram in Greeke Abâ—iron Eliab in Greeke Eliam hee was son to Phallu the sonne of Reuben Num. 26. 7 8 9. Gen. 46. 9. On in Greeke Ann and Aunan Peleth in Greeke Phaleth sonnes of Reuben Dathan Abiram and On were all sonnes that is of the posteritie of Reuben who was the first-borne of Israel but lost his honour by his sinne 1 Chron. 5. 1. which his sonnes by unlawfull meanes seeke to recover And these Reubenites camped next unto Korah and the Kohathites on the Southside of the Tabernacie as is shewed in Num. 2. and so being neighbours in situation associated themselves in evill which Sol. Iarchi observing saith thereupon Woe be to the wicked and woe unto his neighbour Korah being a Levite of the Kohathites which was the chiefe familie of the Levites as is noted on Num. 3. 28. he tooke offence as Iarchi on this place saith and envied at the preferment of Elizaphan the sonne of Vzziel whom Moses had made Prince over the sonnes of Kohath Num. 3. 30. when he was of the youngest brother Vzziell and Korah himselfe was of Izhar elder than he see Num. 3. 27. 30. But by the sequell here it appeareth that the lift up himselfe not onely against Elizaphan but against Moses and Aaron and sought the Priesthood also verse 10. Verse 2. and men that is Korah and men as appeareth by verse 5. 16 17. where these are called Korahs congregation the called of the assembly Senators called to the assemblie and as the Greeke translateth it councell of the governours in Chap. 1. 16. such are named the called of the congregation and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation who strove against Moses c. so these were States-men famous and renowned whereby the conspiracie was the stronger men of name that is of renowne this title is given to the Giants before the Flood Gen. 6. 4. Whereupon Baal hatturim here noteth Men of name for wisedome and for wealth and they condemned themselves as did the generation of the Flood which were of old men of name Verse 3. Ye take too much upon you or Let it suffice you as this phrase is translated in Deut. 3. 26. Hebr. much to you or enough for you which Sol. Iarchi expoundeth thus yee have taken to your selves greatnesse much more than enough So after in verse 7. holy and therefore may approach unto God and offer their sacrifices This they meant as Moses answer sheweth in verse 5. and 10. So the presumption of their owne holinesse brought them to ambition and affectation of the Priesthood an honour which no man should take to himselfe but he that is called of God as was Aaron Hebr. 5. 4. Iehovah is in Chaldee the divine presence or Majestie of the LORD dwelleth among them Verse 4. fell on his face as affected with their words humbling himselfe and in likelihood praying unto God as in verse 22. Chazkuni saith He was abashed and cast downe his face on the ground unto prayer and there it was said unto him of God what he should say unto Korah Like gesture he used at their former murmuring Num. 14. 5. and after in Num. 20. 6. Verse 5. Even in the morning or the morning shall come and Iehovah will make knowne c. Iudgement is deferred till the morrow morning so they had that time to consider of their fact and the morning is usually the time of judgement both by men as In the mornings I will suppresse all the wicked of the land Psal. 101. 8. Iudge judgement in the morning Ier. 21. 12. and by God himselfe as Morning by morning doth he bring his judgement to light Zeph. 3. 5. and my rebuke is in the mornings Psal. 73. 14. So in the morning judgement came upon Sodome Gen. 19. 23 24. and the plagues or Egypt Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1â— and the pestilence on Israel 2 Sam. 24. 15. and so shall evill come upon sinners and they shall not know the morning thereof Esai 47. 11. Boker the morning is derived of Baker he inquired or looked out whereupon the Greeke Interpreters reading without vowels translated it The Lord hath looked out and knowne those that are his but the Chaldee saith in the morning theÌ„ the LORD wil make known c. make knowne him or make knowne those that are his so the Greeke translateth knoweth or hath knowne those that are his which very words Paul from this history applieth to Gods knowledge care and love of his Elect whom he sanctifieth and keepeth from falling away as did certaine heretiks in those dayes 2 Tim. 2. 17 18 19 20. This therefore is a speech of faith whereby Moses testifieth his confidence in God who had separated Aaron unto the Priesthood and himselfe unto the government in Israel and would maintaine their cause and calling against all opposers And because these two offices figured the grace given by Christ unto his Elect whom he hath made Kings and Priests even a kingly Priesthood and an holy Nation Revel 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle in 2 Tim. 2. fitly citeth these words for the comfort of the Saints faithfull ministers of Christ against revolters even as an other Apostle applieth also against such the way of Kain the
fire were in their hand and they divided themselves into two companies one company went Eastward and another Westward and they searched and went thorow all the court-yard till both companies came to the place where they madâ— the Priests Meat-offering spoken of in Levit. 6. 20. 21. When both sides came thither they said Peace all is peace and they set those that made the Meat-offering to make the same After this order did they every night save the nights of the Sabbath for then they had not fire torches in their hand but searched with the lamps that were lighted there on the evening of the Sabbath Maimony Tom. 3. in Beth habchirah ch 8. no servent wrath any more for transgressing as in former time when servent wrath went out from the Lord Num. 16. 46. See also Num. 8. 19. Vers. 6. I have taken in stead of all the first-born of Israel who otherwise should have ministred unto me see Num 3. 12. and the annotations there a gift for Iehovah or unto Iehovah as the Greeke saith to the Lord the Chaldee before the LORD See Num. 3. 9. 12. and 8. 13 16 19. where they were offered unto the Lord and given unto him and by him given unto Aaron Vers. 7. within the veile not onely the second veile as it is called in Heb. 9. 3. but the first veile within which the Priests went alwayes accomplishing the services Heb. 9. 6. as to burne incense Luk. 1. 9. to trim the lamps Exod. 27. 20 21. to set on the Shew-bread every Sabbath Lev. 24. 8. 9. and the like I have given Hebr. I will givâ— which form of speech noteth a continuance of the gift a service of gift a service freely given you which Sol. Iarchi and Chazkuni explaine thus I have given it unto you by gift that none should say ye are come into it of your selves the stranger any Israelite Levite or whosoever is not of Aarons seed see the notes on Num. 3. 10. Vers. 8. I have given after the office of the Priests and Levites prescribed God here provideth for their maintenance and livelihood which they should have from the people for their service The equitie whereof remaineth perpetuall as the Apostle observeth saying Doe ye not know that they which minister about holy things eat of the things of the Temple and they which wait at the Altar are 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. the charge Hebr. the keeping or observation of mine heave-offerings which the Greeke translateth the keeping of my first-fruits in Chaldee the keeping of my separated things They are said to be a charge or keeping because they were carefully to be taken and used holily as gifts from the Lord. Sol. Iarchi explaineth it which thou must keepe in cleannesse or puritie Therefore they are called holy things and were to be eaten some of them in the holy place and by cleane persons onely a sin v. 9 10 11 c. And in the Hebrew Canons it is said It is unlawfull to defile the heave-offering or first-fruits of the land of Israel like as other holy things or to bring it into the estate of uncleannesse but it is to be eaten being cleane and to be burnt if it be uncleane Maimony tom 3. in Trumoth 6. 12. s. 1. of all the holy things or with all the holy things as Chazkuni here explaineth it see the notes on Num. 5. 9. The Greeke translateth of all things sanctified unto me by the sons of Israel for the anointing that is for the office sake whereunto thou art anointed that as thou art consecrated with the holy oile to attend upon mine holy things Lev. 21. 10 12. so thou shalt have mine holy things to keep and live upon Thus anointing is also used in Lev. 7. 35. This is the anointing of Aaron and the anointing of his sons For this cause the nation of the Iewes was cursed with a curse as having robbed God because they kepâ— backe their tithes and offerings which they should have brought into the store-house that there might have beene meat in the house of God for his ministers Mal. 3. 8 9 10. Vers. 9. of the holy of holies Heb. of the holinesse of holinesses that is of the most holy things which the Greeke translateth of the hallowed or sanctified holy things Some oblations in the Sanctuarie are called holy and by the Hebrew Doctors light holy things some holy of holies that is most holy things of which difference see the annotations on Lev. 6. 17. With these he here beginneth which the Priests onely were to eat and that within the Sanctuarie vers 10. then hee proceedeth to the light holy things which the Priests and their families were to eat within the campe and in ages following within the wals of Ierusalem last of all he speaketh of other gifts which were common and might be eaten by any and in any place verse 14. c. from the fire in Chaldee left or remaining from the fire meaning the fire of the Altar where some part of the most holy things were burned to the Lord. every oblation This may be understood â—s the generall and the Meat-offering Sin-offering c. as the particulars thereof or if it be meant of things different it may be referred to those oblations appointed for the Congregation in Levit. 23. 17 20. Thus Iarchi here explaineth it the Peace-offerings of the congregation And there were no Peace-offerings of the Congregation but onely those mentioned in Levit. 23. as is noted on Lev. 4. 14. and 23. 19. But Chazkuni understandeth it of the two loaves in Levit. 23. 17. and of the Shew-bread saying What oblation is this Wee find afterward the Sin-offering to be expressed and after that the Trespasse-offering which were holy of holies If we understand it of the Burnt offering that was not eaten if of the Peace-offerings they were not holy of holies Behold he speaketh not but of the two loaves Levit. 23. and of the Shew-bread Now both these were most holy and for the Priests onely to eat as is shewed on Lev. 23. 20. and 24. 9. Meat-offering the remainder wherof was most holy for the Priests onely to eat in the holy place by the Law in Lev. 6. 16 17. Sin-offering which the Priests were to eat also in the holy place as in Lev. 6. 26. Trespasse-offering which likewise was most holy and for the Priests onely to eat as the Law sheweth in Lev. 7. 16. which they shall render or shall returne shall restore unto me This may be referred to the sacrifice forementioned and by reason of this word reâ—â—â— or restore and for that the Greeke translateth iâ— whatsoever things they shall render to mee it may in speciall be understood of that ram of atonem 〈…〉 which was given for a Trespasse-offering when 〈◊〉 man restored unto the Lord the thing which hee had robbed according
signifieth Doctrine Deut. 32. 2. Of the first and latter Raine Deut. 11. 14. Rebellious sonne how to be punished Deut. 21. 18 c. Red sea whereof named Exod. 10. 19. Redeeming of the first borne son Exod. 13. 13. Cities of Refuge with their privileges Numb 35. 11 c. Deut. 19. 1 c. Renting of clothes a signe of sorrow Gen. 37. 29 34. For what causes garments were to be rent Lev. 10. 6. Rephaims Gen. 14. 5. Rest for sweetnesse evodia Gen. 8. 21. Reubens sinne and punishment Gen. 49. 3 4. the blessing of that Tribe Deut. 33. 6. The inheritance of Reuben Gad and halfe the Tribe of Manasses on the outside of Iordan with the conditions thereof Numb 32. Reverencing the Sanctuarie and how it was observed Lev. 19. 30. Rigour over servants forbidden and what it is Lev. 25. 43 46. Robbery forbidden Lev. 19. 13. Rocke yeelding water and the signification thereof Exod. 17. Numb 21. 8 c. Rocke the title of God Deut. 32. 4. Rod of Moses Exod. 4. 2. Rod of Aaron buddeth and beareth fruit and is kept in the Tabernacle Numb 17. A Rulers offering for his sinne Lev. 4. 22 c. S SAbbath what it signifieth Gen. 2. 2. how to be sanctified Exod. 20. 8 9. 31. 13 15 17. no fire then to be kindled Exod. 35. 3. Sabbatisme Exod. 16. 23. Sackcloth Gen. 37. 34. Sacrifice must bee offered onely in the sanctuary Lev. 17. 3 4 c. Sacrifice used for peace-offerings Numb 15. 3. Sacrifices for sinnes of ignorance but none for sinnes done with an high hand Numb 15. 22 30. Sacrifices to be offered daily weekly monthly and yeerely at the solemne feasts Numb 28. and 29. chapters Sale of persons houses lands in Israel with lawes concerning them Lev. 25. 25 c. Salting of the Sacrifices Lev. 2. 13. Saltnesse for barrennesse Deut. 29. 23. Sanctifying Gen. 2. 3. Exod. 13. 2. and 19. 10. Lev. 22. 32. Sanctifie for prepare Numb 11. 18. The Law for sanctifying houses fields c. Lev. 27. 14 c. Of sanctifying the first borne Exod. 13. 2. Sarahs name interpreted Gen. 17. 15. Say for command Exod. 4. 23. Scarlet Exod. 25. 4. Scepter Rod Tribe Gen. 49. 10 16 28. Search diligently Gen. 44. 5. Seas what they are Gen. 1. 10. Sea for the West Gen. 12. 8. Secret for Assembly Councell Gen. 49. 6. See diversly used Gen. 16. 13. Seed for posterity Gen. 3. 15. and 13. 15. Sowing divers Seeds in the vineyard forbidden Deut. 22. 9. Seed of copulation how it defileth Lev. 15. 16 17 18. Seir a mount possessed by Esau Gen. 14. 6. and 32. 3. named of a man Gen. 36. 8 20. Selfe-same Gen. 7. 13. and 17. 23. Selling corne called breaking and why Gen. 41. 56. Send away what it meaneth Exod. 4. 23. Serpent that beguiled Eve Gen. 3. 1 c. Firie Serpents bite the Israelites Numb 21. 6. the brazen Serpent a figure of Christ healeth them Ibid. ver 9. Servant servitude what it meaneth Gen. 9. 25. and 25. 23. Exod. 21. 2 c. Of smiting servants Exod. 21. 26. Of delivering a servant to his master Deut. 23. 15. Service comprehendeth prayer unto God Deut. 6. 13. Seven what it signifieth Gen. 2. 2. Exod. 12. 15. Lev. 4. 6. Seven for a Weeke Gen. 29. 27. Seven for many Gen. 33. 3. The seventh yeere a Sabbath and yeere of Release Exod. 23. 11. Lev. 25. 4. and Deut. 15. 2 c. No beast might be sacrificed till after seven daies age Lev. 22. 27. Shame what it meaneth Gen. 2. 25. Shaving the haire what it signified Gen. 41. 14. Shekel what it weighed Gen. 20. 16. Sheep or Flock How sheepe and goats Gen. 4. 4. and 12. 13. Sheepe of the first yeere as Ram of the second Lev. 1 10. Shew-bread why so called Exod. 25. 30. Shinar Gen. 10. 10. Shining of Moses face what it signified Exod. 34. 29 30. Shoes put off Exod. 3. 5. put on Exod. 12. 11. Shortnesse of spirit Exod. 6. 9. Shortned for lessened Numb 11. 23. Shur a citie and wildernesse Gen. 16. 7. Sihon van quished Numb 21. 21 c. Sinai Exod. 19. 1. Sitting on the throne for reigning Exod. 11. 5. Smell Gen. 8. 21. Smiting for killing Gen. 14. 17. Sware what it signifieth Exod. 23. 33. Sojourning Gen. 17. 8. Sonnes for children of all sorts Gen. 3. 16. Sonne for old and otherwise Gen. 5. 32. Sonnes of God Gen. 6. 2. Sonne of the house for a home-borne slave Gen. 15. 3. Sonne of the herd for a Calse c. Gen. 18. 7. Sonne for branch of a tree Gen. 49. 22. Sonnes of rebellion that is rebellious persons Numb 17. 10. The Song of Moses and Israel at the red Sea Exod. 15. The Song of Moses before his death Deut. 32 Sorcerers Exod. 7. 11. see Witch Soule called of breathing and of large use Gen. 1. 20. and 9. 4. for our naturall state Gen. 2. 7. for person Gen. 12. 5. and 14. 21. for life Gen. 19. 17. and 37. 21. Exod. 4. 19. for minde or will Gen. 23. 8. for I Thou He c. Gen. 27. 4. for ones selfe Deut. 4. 9. for a dead bodie Lev. 19. 28. Numb 5. 2. South what it signifieth Gen. 12. 9. Sowing the field with divers kinds forbidden Lev. 19. 19. Spies Gen. 42. 9. Twelve Spies sent to search the land of Canaan Numb 13. their evill report Ibid. ver 31. Deut. 1. 28. Spirit called the same that wind or breath Gen. 1. 2. Sprinkling what it signified Exod. 29. 21. Lev. 1. 5. Stablishing a covenant what it meaneth Gen. 6. 18. Striking a covenant Gen. 15. 18. Standing for ministring Gen. 18. 8. Deut. 10. 8. for continuing tarrying Exod. 8. 22. and 9. 28. for praying Gen. 18. 22. for being made sure Gen. 23. 17. Stiffe-necked what it meaneth Exod. 32. 9. Stirring anger Gen. 45. 24. Stone a name of honour Gen. 49. 24. Stony tables what they signified Exod. 31. 18. Of Stoning to death and the manner of it Lev. 24. 23. The twelve precious Stones in the high Priests Ephod Exod. 28. 17 c. Strayed things and lost are to be restored to the owners Deut. 22. 1 c. Strangers of three sorts Exod. 12. 43 45 48. Strength for Kingdome Gen. 49. 3. Strong for hard Exod. 4. 21. Subduing what it meaneth Gen. 1. 28. Subtile what it meaneth Gen. 3. 1. Succoth boothes Gen. 33. 17. Exod. 12. 37. Sunne called by sundry names and what Gen. 1. 16. Superfluous foreskin what it meaneth Gen. 17. 11. Swearing what it signifieth Gen. 21. 31. wherefore it is used Gen. 22. 16. Sword for warres Gen. 27. 40. Exod. 5. 3. Synagogues and Schooles of the Iewes Lev. 26. 31. Sinne what it is Gen. 4. 7. Sinners for notorious wicked ones Gen. 13. 13. Sinner unto any for guilty blame-worthy c. Gen. 43. 9. Sinne for sinne-offering Exod. 29. 14. for punishment Lev. 22. 9. Sin-offerings with their sorts and signification Lev. 4. and 6.
unto thee For hee is an abomination to Iehovah thy God whosoever doth these things whosoever doth unrighteousnesse Remember that which Amalek did unto thee by the way when ye were come forth out of Egypt How hee met thee by the way and smote the hind most of thee all that were feeble behind thee and thou wast faint and weary and hee feared not God Therefore it shall be when Iehovah thy God hath given rest unto thee from all thine enemies round about in the land which Iehovah thy God giveth unto thee for an inheritance to possesse it thou shalt blot out the remembrance of Amalek from under the heavens thou shalt not forget it Annotations A â—oâ—tâ—oversie a plea or strife in Greeke a contradiction and they or that they the Iudges may judge them And this Law concerneth all Courts the highest of 71 Iudges the Court of twenty three and the Court of three the lowest of which judged inferiour causes and money matters and had authority to beat malefactors but not to put to death justifie that is pronounce just so absolve or acquit in judgment condemne for wicked or pronounce wicked and so tendemne in judgment as the Greeke translateth it condemne This is contrary to the former and so the Apostle opposeth them saying It is God that justifieth who is hee that condemneth Rom. 8. 33. 34. This law is perpetuall the transgression whereof is a great sinne for Hee that justifieth the wicked and he that condemneth the just even they both are an abomination to the LORD Prov. 17. 15. Vers. 2. worthy to be beaten Hebr. a son of beating which the Greeke translateth worthy of stripes and the Chaldee a sonne guilty of or worthy to bee beaten So the sonne or childe of hell Matt. 23. 15. is one worthy of hell fire the son of death in 1 Sam. 20. 31. is one that was worthy of death and therefore should be killed and in the Gospell If the sonne of peace bee there in the house Luk. 10. 6. which another Evangelist explaineth thus If the house be worthy Matt. 10. 13. Now who they were that deserved beating are by the Hebrewes shewed thus Hee that transgresseth against a prohibition whereby the contrary commandement to be done is broken off and they warned him of it and said unto him Doe not this thing for if thou doest it and keepest not that which is commanded concerning it thou shalt be beaten and he transgresseth and keepeth not the commandement loe he is to be beaten Maimony in Sanhedrin chap. 16. sect 4. More particularly Thâ—se are to be beaten whosoever transgresseth against a prohibition for which he deserveth to be cut off but is not to bee put to death by the Synedrion as he that eateth fat or bloud or leven at the Passeover Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God as hee that eateth of fruits before the first-fruits tithes c. be paid and a Priest that is uncleane and eateth of the heave-offering which is cleane Likewise who so transgresseth against a prohibition wherein there is an act or worke as hee that boyleth a Kid in his mothers milke which the Hebrewes understand of eating flesh with milke or that weareth Linsey-woolsey But a prohibition wherein is no act as to walke as a tale-bearer to revenge or beare grudge or receive a false report c. for such he is not beaten nor for any other wherein there is an act some few excepted Every prohibition for which they are to be put to death by the Magistrate as adulterie working on the Sabbath c. they are not beaten therefore So every prohibition for which they are to make satisfaction as robbery theft c. they are not beaten for it And every prohibition whereby the contrary commandement is broken off as Thou shalt not take the dam with the young Deut. 22. 6. Thou shalt not wholly rid the corner of thy field Levit. 19. 9. c. they are not beaten for it unlesse they keepe not the commanded thing concerning them that is unlesse they omit the letting of the dam goe Deut. 22. 7. and the leaving of the corner for the poore Levit. 19. 10. And for a prohibition implied in the generals they are not beaten but all other prohibitions which are in the Law they are to bee beaten for doing them What is that prohibition comprised in the generals It is one prohibition which generally compriseth many things as yee shall not eat with the bloud Levit. 19. 26. And so when it is said Doe not such a thing and such a thing forasmuch as there is not a particular prohibition set before every one of them he is not to be beaten for every one of them unlesse they bee divided in other prohibitions or said by word of mouth that they are divided As where it is said Eat not of it raw or sodden Exodus 12. 9. hee is not beaten for eating of it raw and sodden twice but once Of the first-fruits hee saith Yee shall not eat bread and parched corne and greene eares Levit. 23. 14. a man for eating these three is to bee beaten thrice by word of mouth wee have beene taught that these are divided or severall It is said in Deut. 18. 10. Let there not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times although all these things be comprehended generally in one prohibition yet are they divided in other prohibitions as in Levit. 19. 26. ye shall not observe fortunes and yee shall not observe times to teach that every one of these is a prohibition by it selfe severall and so all other of like sort Maimony in Sanhedrin ch 18. sect 1 2 3. Finally they say All prohibitions for which cutting off is due but not death by the Magistrate for which men are to be beaten are one and twenty All for which death is due by the hand of God which are prohibitions wherein an act is for which men are to be beaten are eighteene All prohibitions in the Law for which there is neither cutting off due nor death by the Magistrate for which men are to be beaten are an hundred sixtie and eight So there are found in all which are to be beaten 207. Maimony ibidem chap. 19. All which are there particularly related but would be too long here to repeat the Iudge that is the Iudges as the Greeke translateth for one Iudge sate not alone to judge controversies Neither was any man to be beaten without witnesses of his crime No man is to bee beaten but by witnesses and evidence and they are to examine the witnesses by inquiry and diligent search even as they do in judgments of life and death Maimony in Sanhedrin chap. 16. sect 4. cause him to lie downe or to be laid downe and bound fast the manner is said to bee thus both his hands
are fast bound unto a post this way and that way and the minister of the congregation the executioner taketh hold on his garments if they rend they rend or if they seam-rend they seam-rend untill he make bare down to his heart for he is not to beat him upon his clothes And hee that is beaten neither standeth nor sitteth but boweth downe Maim in Sanhed c. 16. s. 8. 10. to be beaten or smitten in Greeke scourged The Hebrewes say There was a stone laid behinde him on which the minister that did beat him stood who had in his hand a scourge of a bulls hide doubled to two and two to foure and two scourges or thongs of an asses hide that slided up and downe in it and the bredth of the scourge was an hand bredth and the length so as it might reach to the fore-part of his belly and the handle of the scourge was an hand bredth long Hee that did beat him lifted up the scourge with both his hands and smote him with one hand with all his might c. Maim in Sanhedrin ch 16. sect 8. before his face the Greeke translateth before them meaning the Iudges who were to see him beaten And they say that The greatest of the Iudges read all the while that he was in beating that in Deut. 28. 58. c. If thou wilt not observe to doe all the words of this law c. then the LORD will make thy plagues wonderfull c. And the second of the Iudges counted the number of the strokes and the third said unto the minister Smite all the while that hee smote hee did smite at his bidding Maimony ibidem chap. 16. sect 11. according to his wickednesse or as the Chaldee interpreteth it according to the sufficiency the proportion of his sinne but the Greeke saith according to his impiety So that the Iudges might moderate his blowes according to the nature of his trespasse and the mans ability to beare the stripes but they might not exceed the number seâ— here of God They may not adde moe than forty though hee bee as strong and Iusty as Sampson but they may abate from him that is weake c. If they have judged him to have forty stripes and after that they have begun to beat him they see him to be weake and say he cannot beare moe than these nine or twelve stripes which he hath received then hee is free If they adjudged him to receive twelve and after that hee is beaten they see him strong and able to beare moe he is free notwithstanding and may not bee beaten with moe than they adjudged him Who so deserveth many beatings for many transgressions that hee hath done or for one that deserveth many if they adjudge him one measure or judgment hee is beaten and discharged if not they beat him and hee healeth himselfe and then they beat him againe Who so is beaten by the Magistrates for a sinne which deserveth cutting off and is beaten the second time for the same sinne as he that eateth â—at Levit. 7. 25. and is beaten for it and eateth fat the second time and is beaten for it if he eat it the third time they beat him not but put him into Little-ease a narrow place as high as him-selfe wherein he cannot lie downe and they give him the bread of distresse and water of affliction till his bowels be shrunke and he be sicke and afterward they feed him with barley till his belly burst Maimony in Sanhedrin chap. 17. sect 1 2 4. and chap. 18. sect 4. by a number that is by a certaine number determined by the Iudges Vers. 3. Forty stripes this number forty the Scripture useth sundry times in cases of humiliation affliction and punishment as Moses twise humbled himselfe in fasting and praier forty daies and forty nights Deut. 9. 9 18. Elias fasted forty dayes 1 King 19. 8. and our Saviour Matth. 4. 2. Forty yeares Israel was afflicted in the wildernesse for their sinnes Numb 14. 33 34. and forty yeares Egypt was desolate for trecherous dealing with Israel Ezik. 29. 11 12 13. Forty daies every woman was in purification from her uncleannesse for a man-childe that shee bare and twise forty daies for a woman-childe Levit. 12. 4. 5. Forty daies and forty nights it rained at Noes flood Gen. 7. 12. Forty daies did Ezekiel beare the iniquity of the house of Iudah Ezek. 4. 6. Ionas preached yet forty daies and Nimveh shall bee over throwne Ion. 3. 4. Forty yeares space the Canaanites had to repent after Israel came out of Egypt and wandred so many yeares in the wildernesse Numb 14. 33. And thrice forty years the old world had Noâ— preaching unto them repentance Gen. 6. 3. It was forty daies ere Christ ascended into heaven after â—his resurrection Acts 1. 3 9. And forty yeares space of repentance hee gave unto the Iewes from the time that they killed him before hee destroyed their Citie and Temple by the Romans By the Hebrewes this law is expounded thus How many stripes doe they beat an offender with with forty lacking one as it is written Deut. 25. 2 3. by number forty that is the number which is next to forty Thalmud Bab. in Maccoth chap. 3. This their understanding is very ancient for so they practised in the Apostles daies as Paul testifieth Of the Iewes five times received I forty stripes save one 2 Cor. 11. 24. But their reason which they give is not solid as when they say If it had beene written FORTIE IN NVMBER I would say it were full forty but being written in number forty it meaneth the number which reckoneth forty next after it that is thirty nine By this exposition they confound the verses and take away the distinction I thinke rather this custome was taken up by reason of the manner of their beating forespoken of which was with a scourge that had three cords so that every stroke was counted for three stripes and then they could not give even forty but either thirty nine or forty two which was above the number set of God And hereof they write thus When they judge or condemne a sinner to so many stripes as he can beare they judge not but by strokes that are sit to be trebled that is to give three stripes at one stroke by reason of the three cords If they judge that he can beare twenty they doe not say he shall be beaten with one and twenty to the end that they may treble the stripes but they give him eighteene Maimony in Sanhedrin chap. 17. sect 2. Thus hee that was able to beare twenty stripes had but eighteene the Executioner smote him but six times for if he had smitten hm the seventh they were counted one and twenty stripes which was above the number adjudged so he that was adjudged to forty was smitten thirteene times which being counted one for three make thirty nine And so R. Bechaias writing hereof saith The strokes are trebled that