use of these is after shewed 42. cities These with the six cities of refuge are declared in Ios. 21. how they were given out of every tribe Of the Kohathites the Priests the sons of Aaron had thirteene cities Ios. 21. 19. the residue of the Kohathites had ten cities Ios. 21. 26. The Gershonites had thirteene cities Ios. 21. 33. The Merarites had twelve cities Ios. 21. 40. So all the cities of the Levites within the possession of the somes of Israel were fortie and eight cities with their suburbs Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled that he should be scattered in Israel Gen. 49. 5 7. But because of the Levites zeale for the Lord the curse was turned into a blessing as is noted on Exod. 32. 29. and they were teachers of the law 〈…〉 o the tribes of Israel Deut. 33. 8 10. Wherfore God gave them cities out of every tribe How 〈◊〉 whatsoever remained of these cities besides the habitations of the Levites and the suburbs â—orementioned as the fields of the cities and their villages continued under the dominion and in the possession of the tribes to whom they had been distributed before as the example of Hebron given unto Caleb sheweth Ios. 14. 13 14. and 21. 11 12. Vers. 8. yee shall give many or yee shall multiply to give so the tribes that had many cities and 〈…〉 ge inheritances gave the more cities For 〈◊〉 of the tribes of the sonnes of Iudah and of Si 〈◊〉 were given nine cities out of Benjamin foure out of Ephraim foure out of Dan foure out of the halfe tribe of Manasses two out of the other halfe 〈◊〉 of Manasses two out of Issachar foure out of Aser foure out of Naphtali three out of Zabulon foure out of Reuben foure out of Gad foure Ios. 21. 9 16 c. Vers. 11. shall appoint or prepare as the Chaldee explaineth it in Greeke yee shall distinguish or distinctly separate elsewhere it is called separ 〈…〉 ng Deut. 4. 41. and sanctifying Ios. 20. 7. by errour or ignorantly unadvisedly unawares the Greeke translateth unwillingly this is opened in vers 22 23. and Deut. 19. 5. In â—os 20. 3. it is declared by two words by errour oâ— unawares and without knowledge or unwittingly Vers. 12. the avenger to wit of the bloud as is expressed in vers 19. and the Chaldee and Greeke here adde the same Goel here Englished an Avonger elsewhere signifieth a Redeemer but properly one of the same bloud and kindred as Ruth 2. 20. and 3. 9 12. who if things were sold was to redeeme them as Levit. 25. 25. if bloud were shed was to avenge it as in this case And so the Greeke here usually calleth him Agchisteâ—on that is one neere of kin Of this kinsman the avenger it is said in v. 19. that he should put the murderer to death see the notes there before the congregation When a man had done a murder he fled to some citie of refuge the way being alwaies prepared that he might flee thither without hinderance as is noted on Deut. 19. 3. Comming thither at the entring of the gate he shewed his cause to the Elders of the citie of refuge who tooke him in till he was sent after and fetched home to the citie where hee had done the murder and there he stood before the congregation Ios. 20. 4 6. who if they found him worthy of death they delivered him to the avenger to kill him if not they returned him to his citie of refuge where hee lived in a kinde of exile and imprisonment untill the death of the high Priest as after followeth See Deut. 19. 12. Before the cities of refuge were appointed the Altar was a place of refuge as is probable by Exod. 21. 13 14. And from that place the Hebrewes gather that the Altar was a place of refuge Maim Treat of Murder chap. 5. sect 12. Vers. 14. Three cities which were Bezer Ramoth and Golan Deut. 4. 41 43. and three cities Kedesh Shechem and Hebron Ios. 20. 7. And if the Lord enlarged their coast and gave them all the land they were to adde three cities moe Deut. 19. 8 9. Vers. 15. the stranger in Greeke the proselyte meaning him that was not an Israelite by nature but by religion the sojourner that dwelt a stranger in the land of Israel and yet not of their Church and religion Deut. 14. 21. These all had benefit by the cities of refuge but if an heathen by errour killed an heathen the cities of refuge received him not saith Maim Treat of Murder chap. 5. sect 4. smiteth a soule that is killeth any person so vers 11. Vers. 16. if he smite him to wit purposely and presumptuously as the punishment after sheweth surely put to death or put to die the death Hebr. dying hee shall be put to death so in vers 17 18 21. Vers. 17. a stone of the hand that is throwen with the hand the Greeke translateth it a stone out of the hand the Chaldee a stone that is taken in the hand he may die the Chaldee more fully explaineth it which is enough for him to die therewith so in vers 18. Vers. 18. wood of the hand Greeke out of the hand Chaldee wood taken in the hand which is sufficient for him to die thereby as in vers 17. These cautions are here added to discerne of murders the Hebrewes explaine them thus He that smiteth his fellow presumptuously with a stone or with wood that he die they measure the thing wherewith he smote him and the place whereon he smote him to see â—f that thing were enough to kill him upon such a member of his body or not as it is written WITH A STONE OF THE HAND c. so that it be enough to kil him They measure also the might of him that smote c. For iron instruments the Law gives no measure Num. 35. 16. He is to die that killed him though it were with a needle and whatsoever is sharp like a needle as bodkin knife or the like Hee that smiteth his fellow without any instrument and killeth him as with his hand or his foot c. they measure the strength of him that smote and of him that was killed and the place of the blow c. Maim Treat of Murder chap. 3. sect 1. c. Vers. 19. he shall put to death or he may put him to death to wit after he is adjudged to death by the Magistrate vers 12. If the avenger of bloud will not or if he be not able to kill him or if he have no avenger of bloud then the Iudges shall kill the murderer with the sword Maim Treat of Murder chap. 1. sect 1. When he meeteth him though it be within the cities of refuge saith Iarchi But this is to be understood after lawfull judgement by the Magistrate for the Elders of his citie were to send and fetch him from the citie of refuge and deliver him into the hand
wrath as the Greeke translateth it because the Hebrew Aph signifieth both anger and the nostrils and this speech is used in cases of judgment upon Gods enemies as in Iob 4. 9. by the blast of God they perish c. The Chaldee here translateth with the word of thy mouth It respecteth Gods command in Exod. 14. 26. 27. which was performed also by a winde as after verse 10. So the Lord will consume Antichrist with the spirit of his mouth 2 Thes. 2. 8. gathered or heaped up became as heaps And this being done with a mighty winde was with a great noise to which the Prophet hath reference saying the deepe uttered his voice and life up his hands on high Habakkuk 3. 10. congealed as ice frozen hardned It may be meant of the seas bottome which being muddy and soft was hardened that they went as on dry land He led his people through the deepe as an horse in the wildernesse Esay 63. 13. Some understand it of the waters that they were congealed as ice the heart that is the mids or deepe of the sea so Psalme 46. 3. Ezek. 28. 2. And now the channels of waters were seene and the foundations of the world were revealed at the rebuke of the Lord at the breath of the winde of his anger as David singeth for his victories Psal. 18. 16. Vers. 9. divide the spoile which is done after victory Luke 11. 22. and with joy Esay 9. 3. Thus the enemie vainely promised themselves the victory so in Iudg. 5. 30. soule that is lust or will so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them or repossesse them for so the originall is used sometime for destroying or disinheriting as Numb 14. 12. sometime for causing to inherit or taking possession Numb 14. 24. The Chaldee here translateth it destroy the Greeke have dominion or Lord over them The Egyptians came out as a whirlewinde to scatter Israel their rejoycing was even to dovoure the poore in secret Hab. 3. 14. Vers. 10. blow the Chaldee translateth it thou didst say with thy word Of this winde there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord by a strong east winde caused the sea to goe backe covered them God made the waters of the red sea to flow over their faces as they pursued after Israel Deut. 11. 4. the waters covered the distressers of Israel not one of them was left Psal. 106. 11. And here God brake the heads of the Dragons in the waters the heads of Livjathan Psalme 74. 13. 14. Vers. 11. the Gods or the Mighties the Potentates so the Princes of the world are called Psal. 82. and 89. 7. wonders or marvels so the Greeke also and Chaldee translateth it the Hebrew being singular a wonder or miracle but one is often put for many as is noted on Gen. 3. 2. So in Psal. 78. 12. Vers. 12. the earth in the bottome of the sea so Ionas in the sea said the earth with her bars was about me for ever Ion. 2. 6. Vers. 13. leadest to wit softly or quietly as a flocke is led this was done by the pillar of the cloud and fire also by the hand of Moses and Aaron but ascribed to God as the principall even as in verse 12. God is said to stretch out his hand which was ministerially done by Moses Exodus 14. 26. So in Psalme 77. 21. thou didst leade thy people like a flocke by the hand of Moses and Aaron habitation of thine holinesse in Greeke thine holy lodging or mansion It is a continuance of the former similitude of a shepherds lodge or habitation which is in pleasant pastures to feed and give rest to his flocke as in all the cities thereof shall be an ha 〈…〉 of shepherds causing their flockes to lie downe 〈◊〉 〈◊〉 12. It meaneth the land of Canaan where God 〈…〉 uld give his people rest and feed them with his Word So when God promiseth to return them out of Babylon hee useth this word I will bring Israel againe to his habitation and hee shall feed c. Ier. 50. 19. and in that land Ierusalem was as the fold of the flocke and is called a quiet habitation Esay 33. 20. The fulfilling of this prophesie is celebrated by Asaph shewing how God made his people to goe forth like sheepe and guided them like a flocke in the wildernesse and led them on in safety and they dreaded not but the sea covered their enemies And hee brought them to the border of his Holinesse to that mountaine which his right hand had purchased Psal. 78 52. 53. 54. Vers. 14. stirred with feare or anger both which doe stirre the minde and body and cause it to quake and tremble and these were in the peoples hearing of Gods workes for Israel Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greeke here translateth it angry Vers. 15. amazed or suddenly troubled it implieth both feare and haste and so the Greeke translateth it hasten See this fulfilled in Deut. 2. 4. and of Edoms Dukes see Gen. 36. take hold that is they shall greatly tremble For passions of the minde feare trembling astonishment and the like are said to take hold or fall upon men when they are overcome by them In Luk. 5. 26. it is said amazement tooke all which in Mark. 2. 12. is expounded all were amazed melt that is faint with feare as was accomplished Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to waxe which melteth with feare as waxe with fire Psal. 22. 15. and 68. 3. Vers. 16. terrour this also is signified in Deut. 2. 25. and 11. 25. Thargum Ierusalemy expounds it the terrour of death which phrase David useth in Psal. 55. 5. terrours of death are fallen upon me The Hebrew aemathah hath here a letter added in the end to denote the excesse of feare great terrour This though it was in respect of the people as it is said your terrour is fallen upon us Ios. 2. 9. yet proceeded it from God as he saith I will send my terrour before thee Exod. 23. 27. purchased or gotten bought and possessest The Hebrew Kanah signifieth to get either by generation as Gen. 4. 1. or by buying and purchasing whereby it becommeth ones owne possession Gen. 25. 10. Ex. 21. 2. All are in God creating redeeming and regenerating his people in Christ. So Moses elsewhere saith Is not he thy father that hath gotten or bought thee Deut. 32. 6. and Asaph saith Remember thy congregation which thou hast purchased Psalme 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them 2 Pet. 2. 1. The Chaldee here translateth it redeemed as in verse 13. Vers. 17. plant that is give them a setled dwelling a similitude from the vine tree as Psal. 80. 9. and 44. 3. mountaine that is mountany country such as Canaan was Deut. 11. 11. and in
able to content every mans 〈◊〉 and a 〈◊〉 to every taste Wisd. 16. 20. Others at the 〈◊〉 Greeke interpreters Philo. 〈◊〉 2. 〈…〉 of the Law 〈◊〉 Solomon c. and others 〈◊〉 it What is this because as Moses saith they know not what it was The Manna whereof Galen and other Physitians write and which at this day is used for medicine not for meat differeth in many things from this Manna which God gave unto Israel every day the space of 40 yeeres till they came into the land of Canaan Ios. 5. 12. God by it both fed their bodies and soules teaching them hereby that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. and it was a spirituall meat 1 Cor. 1. 30. and a figure of Christ the true Bread whom the Father hath given us from heaven Ioh. 6. 31. 32. 48. 49. 51. and of the spirituall comforts which Christ filleth his people with Reve. 2. 17. And so the Iewes though now ignorant of this grace have heretofore acknowledged it to bee a figure of the food of just men in the world to come R. Isaak on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23. 25. Vers. 16. an Omer or Gomer as the Greeke calleth it Gomer the tenth part of an Epha or bushell see verse 36. an head or skull poll that is for a person the head being put for the whole man So in Exod. 38. 26. Vers. 17. both he that did gather more or some did gather more and some lesse but the former exposition the Greeke followeth here and in the 18. verse which the Apostle also approveth 2 Corinthians 8. 15. Vers. 18. nothing over to wit besides an Omer full for a man according to the number of persons in his familie and so there was an equality both for poore and rich and hereupon the Apostle gathereth a reason to perswade unto liberality and communication of Gods blessings one with another 2 Cor. 8. 14. 15. It figured also the equall portion which all sorts of beleevers have in Christ our heavenly Manna Gal. 3. 28. 29. 2 Pet. 1. 1. Vers. 20. it bred Hebr. wormed wormes that is bred abundantly or crawled full of wormes This miraculous judgment God sheweth for their unbeleefe curiositie and disobedience and taught them to be contented with things present without covetous caring for the morrow as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover whereof nothing might be left till the morning Exod. 12. 10. Iesus said unto the Iewes Moses gave you not the bread from heaven but my Father giveth you the true Bread from heaven Ioh. 6. 32. so Manna was but a shadow and figure which when the truth is come by Christ is as all other shadowes become vaine and unprofitable to the corruption and hurt of those that retaine them Col. 2. 16. 17. Gal. 4. 9. 10. 11. Heb. 13. 10. Vers. 21. and when or for when the Sunne waxed hot and so heated the Manna it melted therefore they were to gather it in the morning whereby God taught them diligence to provide for the food of their bodies and soules whiles they had time and meanes Compare Pro. 10. 4. 5. and 6. 6. 8. Ioh 12. 35. Gal. 6. 10. The like here followeth for no Manna to bee found on the Sabbath day verse 25. 26. Verse 23. sabbatisme that is rest or cessation but 〈…〉 the 〈◊〉 〈◊〉 〈…〉 at h is retained by the 〈…〉 in 〈◊〉 Sabb 〈…〉 Matth. 12. 5. 8. so the Hebrew Shaâ—batâ—â—â— here used is by the Apostle Sabbatismos 〈◊〉 sabbatisme in Heb. 4. 9. by interpretation a Rest whereof see Gen. 2. 2. Hereby it appeareth that the keeping of the Sabbath was before the Law given at mount Sinai Ex. 20. of 〈◊〉 that is an holy Sabbath both these joyned together signifie an exact and carefull rest So Exod. 35. 2. Levit. 23. 3. for a reservation that is to be reserved or kept so in vers 32. 33. 34. Verse 〈◊〉 that to day as they that laboured in the sixt day had what to eat on the Sabbath so they that in this life whiles God giveth time to worke doe labour in Christ shall have in the life to come the fruition of their labours with eternall rest in heaven Ioh. 6. 27. 29. 58. Gal. 6. 7. â—0 Vers. 26. there shall be none This life and world is the time and place of working the world to come is for reward when it will be too late to seeke for Manna if we have gathered none before Matth. 25. 8 9. 10. And thus the Hebrewes of old understood this figure saying As in the sixe daies a man must prepare for the Sabbath both in respect of food and of worke so if a man prepare not aright his workes in this world he shall have nothing to eat in the world to come Againe they say The Sabbath in it there shall be none Exod. 16. this signifieth the world which shall bee all Sabbath for there shall bee there no doing of the Law but receiving of reward as our Doctors of blessed memory have explained it Who so laboureth in the evening of the Sabbath he shall eat in the Sabbath R. Elias in Sepher reshith chochmah treat of Holinesse cap. 2. foliâ— 194 b. V. 29. Out of his place The Sabbath was sanctified with an holy convocation or assembling of the people in Synagogues Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them was not their private tents but the camp of Israel out of which they might not goe on the Sabbath From hence the Hebrewes gathered a generall prohibition of going out of towne on such dayes and held it unlawfull to travell beyond the suburbs of any citie which suburbs they set to be two thousand cubits from the Law in Num. 35. 5. and a like space was betweene the Arke of God and the people at their passage over Iordan Ios. 3. 4. The Chaldee paraphrase on Ruth 1. 16. in the Masorites Bible saith Naomi said unto Ruth we are commanded to keep the Sabbaths good daies that is feasts not to goe above two thousand cubits The like measure is set in the 〈◊〉 Thalmud in Eurobin c. 4. And R. D. Kimchi â—n his annotatioÌ„s on Eze. 48. 7. saith two thousand cubits are a mile meaning an Italian or English mile Hereupon in the Apostles dayes the speech was common of a Sabbath dayes journey and so farre Mount Oliver was from Ierusalem Acts 1. 12. where the Syriak explaineth it almost seven furlongs In the Hebrewes canons it is said Who so goeth out of the limits of a citie on the Sabbath day is to be beaten for it is said Let no man goe out of his place in the seventh day Ex. 16. 29. this place is the limits of the time c. By the doctrine of the Scribes no man may goe out of
sect 4. 5. from the sonnes understand receiving it or it being taken from the sonnes of Israel for many such imperfect speeches are to be found which sometime the Holy Ghost supplieth as in a void place 1 King 22. 10. where is to be understood sitting in a void place as 2 Chron. 18. 9. So burden 2 Chron. 2. 18. implieth men that bare burden 1 King 5. 15. and many the like See the notes on Exod 4. 5. and 13. 8. Now this was received from the sonnes of Israel in that it was bought with the money which the people gave Nehem. 10. 32. 33. And it is the Hebrewes opinion that with the halfe shekels which all the people gave yeerely for the service of the sanctuarie Exod. 30. 13. 16. they provided the daily sacrifices and offrings for the congregation salt for the sacrifices wood incense the shew bread the waved sheafe or Omer Levit 23. 10. 11. the two wave loaves Levit. 23. 17. the red heiffer Numb 19. the scape goat Levit. 16. and the like Maim treat of Shekels c. 4. s. 1. Vers. 9. for Aaron and for his sonnes that is for the high Priest and for the other Priests such as did the service that is both the Priests that went out and those that came in on the Sabbath as before is noted on verse 8. And the Hebrew canons declare it thus In the Sabbath when there are the daily sacrifices and the additions Num. 28. 9. 10. and the two cups of frankincense Levit. 24. 7. to bee burned in the morning the men of that fathers house 1 Chron. 23. 6. 11. 24. of the charge or course that went-out they offred the daily sacrifice of the morning and the two lambs of Burnt-offring which were the additions c. and the other course that came in on the Sabbath offred the daily sacrifice of the evening and both these and the other had their part in the Shew bread And they did not eat the bread untill the two cups of frankincense were burned on the fire and the frankincense was to have salt as the other oblations And after that they had offred the additions of the Sabbath they burned the two cups of frankincense And every Sabbath throughout the yeere they parted the Shew bread thus the course of Priests that came in had sixe cakes and they which went out had sixe They which came in parted the bread among them on the northside of the court because they were prepared to serve and they that went out parted on the south side But when there was a feast day of any of the three solâ—mn feasts on the Sabbath likewise on the Sabbath that was in the midst of the feast all the courses of the Priests had their parts equally in the Shew bread c. The high Priest he alwayes tooke from every course halfe the cakes which were his due as it is written AND IT SHALL BE FOR AARON AND FOR HIS SONNES Levit. 24. 9. halfe for Aaron and halfe for his sonnes Maimony in Tamidin chap. 4. sect 9. 10. 11. 12. 14. in the holy place within the court of the Sanctuarie but without they might not eate it The Hebrewes observe that there were Foure and twenty gifts given unto the Priests all of them expressed in the Law and concerning them all was the covenant made with Aaron And whosoever did eat of a gift wherein holinesse was they blessed God who sanctified them with the sanctitie of Aaron and commanded them to eat so and so Eight of those gifts the Priests might not eat of but in the Sanctuarie within the wals of the Courtyard and five gifts they might not eat but in Ierusalem within the wals of the citie The eight which might not be eaten but in the sanctuarie were the flesh of the Sin-offring were it fowle or beast Levit. 6. 26. and the flesh of the Trespasse-offring Levit. 7. 6. and the Peace-offrings of the congregation Levit. 23. 19. 20. and the remainder of the Sheafe or Omer Levit. 23. 10. 11. and the remnant of the Israelites Meat-offrings Levit 2. 3. 10. and the two loaves Levit. 23. 20. and the Shew bread Levit. 24. 9. and the Lepers leg of oile Levit. 14. 10. 12. 13. These might not be eaten but in the Sanctuarie Maimony treat of First fruits chap. 1. sect 1. 2. 3. 4. Of all those gifts see the annotations on Numb 18. Vers. 10. Israelitish Heb. an Israelitesse which the Chaldee expoundeth a daughter of Israel her name was Shelomith vers 11. Vers. 11. blasphemed the Greeke here translateth it named the Chaldee expressed The Hebrew Nakab properly signifieth to pierce or strike through Esa. 36. 6. Habbak 3. 14. Whereupon it is figuratively used for cursing or blaspheming Numb 23. 13. 25. which is as a striking through with evill words It is also used for expresse-naming of a thing sometime in the good part as Esa. 62. 2. and sometime in the evill as the Greeke and Chaldee interpret it in this place the Name understand of Iehovah as verse 16. which is here omitted for the more reverence and because such wickednesse as this it is even a shame to speake as Eph. 5. 12. 3. So elsewhere the scripture sometime omitteth the name of God for reverence as the right hand of the power Mark 14. 62. for the right hand of the power of God Luk. 22. 69. and in common speech among the Iewes they used to say the Blessed for the blessed God Mark 14. 61. Math. 26. 63. And when the High Priest heard words which he thought to be blasphemie hee rent his clothes Matth. 26. 65. according to a canon which they have recorded by Maimony in his treat of Idolatrie chap. 2. sect 10. thus Whosoever heareth blasphemy of the Name he is bound to rend his clothes whether hee himselfe heareth it or heareth from the mouth of him that heard it he is bound to rend his clothes But he that heareth it from the mouth of an heathen is not bound to rend his clothes and Elinkim Shebna had not rent their clothes but for that Rabshakeh was an Apostate from the faith Esa. 36. 22. they brought either the witnesses which heard him or the inferiour Iudges who not knowing how to punish this man brought him to Moses according to the order set in Exod. 18. 22. 26. 〈◊〉 Shelmoith in Greeke Salomith daughter of Dabrei she being an Hebrewesse had maried an Egyptian whiles she dwelt in Egypt whose sonne now blasphemed God Vers. 12. in ward or in prison 〈◊〉 that he might declare meaning that Moses might declare or that it might be declared unto them The Hebrew phrase to declare or expound may be expressed both these wayes as is noted on Gen. 6. 19. 20. The Chaldee explaineth it thus untill it was declared or expressed unto them by the decree of the word of the Lord to weet what punishment the blasphemer should have therefore the Greeke translateth to judge him by the commandement of
law extendeth to all even the mean est Hee that hurteth his owne Hebrew servant is bound to pay all five things before mentioned save for his resting He that hurteth his neighbours Canaanitish or heathenish servant payeth to his master all the five things He that hurts his neighbours Hebrew servant is bound to pay all five c. He that burieth another mans wife payeth for her resting and for her healing to her husband and for the paine to her selfe and for the shame and for the dammage if it be to be seene as if it be on her face necke or hand a third part is payd to her selfe and two thirds to her husband if the dammage bee on a secret place a third part is payd to the husband and two thirds to the wife If an husband hurt his owne wife he is bound to pay unto her out of hand all the dammage and all the shame and the paine and all is hers her husband hath no fruit thereof And if she will she may give the price to another And her husband is to heale her as all sicke persons are wont to be healed It is unlawfull for a man to hurt either himselfe or his neighbour and not he that hurteth-only but whosoever smiteth a righteous man of Israel either small or great man or woman by way of strife bear â—â—sgresseth against a prohibition for it is said in 〈◊〉 〈◊〉 3. he shall not adde or exceed to smite him if the law forbiddeth to adde in smiting of a sinner much more it forbiddeth to smite a just man Though he doe but lift up his hand against his neighbor it is unlawfull and whosoever lifteth up his hand against his neighbour though he 〈…〉 ite him not he is a wicked man Maimony in Chobel c chap. 4. sect 10. c. and chap. 〈◊〉 1. 2. Vers. 21. that smiteth the Chaldee translateth that killeth a beast but it extendeth further even to the-hurting or mayming of his neighbours beast and consequently any other of his goods according to the Law Exod. 22. 5. 6. So the Hebrewes expound this law saying Hee that doth d 〈◊〉 age to his neighbours goods is bound to recompence the whole dammage whether hee doe it of ignorance or against his will iâ— is as if he did it presumptuously as if he fall from the top of an house or stumble 〈◊〉 〈◊〉 and falleth on a vessell and breaketh it he 〈◊〉 〈…〉 d to pay the whole dammage as it is written AND HEE THAT SMITETH A BEAST 〈…〉 LL RECOMPENCE or PAY FOR IT the 〈◊〉 〈…〉 e putteth no difference whether hee doe it 〈◊〉 〈…〉 y or presumptuously And whether he kill his neighbours beast or break his vessels or rent his clothes or cut downe his plants there is one law for all But this is to be understood if it be within the power or liberties of him that suffreth the dammage for if it be within the liberties of him that doth the dammage he is not bound to recompence unlesse he doe the dammage presumptuously but if he doe it of ignorance or being forced he is discharged Likewise if they be both of them within their liberties or both of them out of their liberties and the one dâ—th dammage against his will to his neighbours goods he is discharged Hee that th 〈…〉 steth his neighbours beast into the water or it is fallen in and hee will not suffer it to come up out of the water till it dye there he is bound to recompence it and so in all like cases Who-soever is the cause of doing dammage to his neighbours goods hee is bound to recompence the whole dammage with the best of his substance as others that doe dammages Although he doth not this dammage himselfe at last forasmuch as he was the cause thereof at first he is bound to pay Maimony in Chobel c. ch 6. sect 1. 2. 3. 12. and ch 7 sect 7. smiteth a man that is killeth him as vers 17. so the Chaldee translateth it killeth and the Greeke addeth hee that smiteth a man and he dye shal be put to death Vers. 22. One judgement that is one manner of law and punishment shall ye have or shall be to you as well the stranger or as the stranger the proselyte so shall the homeborne be Vers. 23. and stoned him the Greeke addeth and all the congregation stoned him as vers 14. Of the manner of stoning which they used afterward in Israel it is recorded in Thalmud Bab. in Sanhedrin ch 6. and by Maimony in Sanhedrin chap. 15. that when they came within foure cubits of the place of execution they st 〈…〉 t him that was to be stoned out of his clothes and covered his naked-shame before him and a woman was not stoned naked but in one linnen garment The place of stoning was high w 〈…〉 er he and the witnesses went up and his hands were tyed and one of the witnesses stroke him behinde on the loynes if he dyed not with that blow there was a great stone so much as two men could beare which the witnesses cast upâ— his 〈…〉 art if with that he dyed not al Israel threw stones upon him as it is written The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people De 〈…〉 17. 7. CHAP. XXV 1 God commandeth that every seventh year should be a Sabbath and a yeere of rest to the Land of Canaan 4. in which it might neither be tilled nor reaped 6 and the fruits that grew of their owne accord that yeere were to be common for all 8 The law for the Iubilee in the fiftieth yeere for libertie to the inhabitants of the land returning to their families and possessions and rest unto the land 14. Oppression may not be in selling of Possessions 18 A blessing of obedience 23 The manner of selling and redeeming lands 29 of houses in walled cities 31 and of houses in villages 32 Of the houses and suburbs of the Levites and the redemption of them 35 Compassion of the poore 39 The poore Hebrewes might not be sold for bondmen 43 nor ruled ever with rigour 44 Bondmen were to bee of the heathen 47 The redemption of Hebrew servants out of strangers hands 54 Their freedome at the Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses in mount Sinai saying Speake unto the sonnes of Israel and say unto them When yee come into the land which I give unto you then shall the land rest a sabbath unto Iehovah Six yeers thou shalt sow thy field and six yeeres thou shalt prune thy vineyard and shalt gather the revenue thereof And in the seventh yeere shall bee a Sabbath of sabbatisme unto the land a Sabbath for Iehovah thou shalt not sow thy field nor prune thy vineyard That which groweth-of-it-owne-accord of thy harvest thou shalt not reape and the grapes of thy separation thou shalt not gather it shall be unto the
land a yeere of sabbatisme And the Sabbath of the land shall bee unto you for meat unto thee and unto thy man servant and unto thy woman servant and unto thy hired servant and unto thy sojourner the strangers that are with thee And unto thy cattell and unto the beast that are in thy land shall all the revenue therof bee for to eat And thou shalt number unto thee seven Sabbaths of yeeres seven yeers seven times and the daies of the seven Sabbaths of yeers shall be unto thee nine and forty yeers And thou shalt cause-to-sound the trumpet ofloud sound in the seventh moneth in the tenth day of the moneth in the day of Atonements shall yee cause the trumpet to sound throughout all your land And yee shall sanctifie the yeere of fiftie yeeres and proclaime liberty throughout the land unto all the inhabitants thereof a Iubile it shall be unto you and ye shall returne every-man unto his possession and every-man unto his family shall returne A Iubile shall it be a yeere of fifty yeeres shall it be unto you ye shall not sow neither shall yee reape that which groweth-of-it-selfe in it neither shall ye gather the grapes of the separations therof For it is the Iubile holinesse shall it bee unto you out of the field yee shall eate the revenue thereof In this yeere of Iubile ye shall returne every-man unto his possession And if ye sell a sale unto thy neighbour or buy of thy neighbours hand doe not ye oppresse any man his brother According to the number of yeeres after the Iubile thou shalt buy of thy neighbour according to the number of the yeeres of the revenues he shall sell unto thee According to the multitude of yeeres thou shalt multiply the price thereof and according to the diminution of yeeres thou shalt diminsh the price thereof for according to the number of the revenues doth he sell unto thee And ye shall not oppresse any man his neighbor but thou shalt feare thy God for I am Iehovah your God And yee shall doe my statutes and keepe my judgements and do them ye shall dwell on the land in confident-safety And the land shall give her fruit and ye shall eate to the full and dwell thereon in confident-safetie And if ye shall say what shall we eat in the seventh yeere behold we shall not sow neither shall we gather our revenue Then I will command my blessing upon you in the sixt yeer and it shall bring forth revenue for three yeeres And ye shall sow the eight yeere and shall eat of the old revenue untill the ninth yeere untill her revenue come in ye shall eate of the old And the land shall not be sold for ever for the land is mine for ye are strangers and sojourners with me And in all the land of your possession yee shall grant a redemption for the land If thy brother be waxen poore and hath sold some of his possession then the redeemer thereof he that is neere unto him shall come and shall redeeme the sale of his brother And a man if he have not a redeemer and his hand hath attained and found sufficiencie for the redemption thereof Then he shall count the yeeres of the sale thereof and restore the overplus unto the man to whom he sold it and hee shall returne unto his possession And if his hand finde not sufficiencie to restore unto him then his sale shall be in the hand of the buyer therof untill the yeere of Iubile and it shall goe-out in the Iubile and he shall returne unto his possession And a man if he sell a dwelling house in a walled citie then the redemption thereof shall be until the end of the yeere of the sale there of a yeere of daies shal be the redemption thereof And if it be not redeemed untill a whole yeere be fulfilled thereto then the house which is in the citie that hath * 〈…〉 not a wall shall bee confirmed for ever to 〈…〉 him that bought it throughout his generations it shall not goe-out in the Iubile But the houses of the villages which have no wall round-about shall be every-one counted as a field of the countrie redemption shall be for it in the Iubile it shall goe-out And the cities of the Levites the houses of the cities of their possession a redemption ever shall be to the Levites And he which shall redeeme shall be of the Levites and the sale of the house and the citie of his possession shall goe-out in the Iubile for the houses of the cities of the Levites that is their possession among the sonnes of Israel And the field of the suburbs of their cities shall not be sold for it is to them a possession for ever And if thy brother be waxen poore and his hand fayleth with thee then thou shalt strengthen him even the stranger and the sojourner that he may live with thee Take not thou of him biting-usury or increase but feare thy God and let thy brother live with thee Thy mony thou shalt not give unto him upon biting-usurie not give him thy meat upon increase I am Iehovah your God which brought you forth out of the land of Egypt to give unto you the land of Canaan to be unto you a God And if thy brothr be waxen-poore with thee and be sold unto thee thou shalt not serve thy selfe with him with the service of a servant As an hired servant as a sojourner he shall be with thee unto the yeere of Iubile he shall serve with thee And hee shall goe-out from with thee he and his sonnes with him and shall returne unto his family and unto the possession of his fathers shall he returne For they are my servants whom I brought out of the land of Egypt they shal not be sold with the sale of a servant Thou shalt not rule over him with rigour but shalt feare thy God Both thy man-servant and thy woman-servant which thou shalt have shall be of the heathens that are round-about you of them shall ye buy man-servant and woman-servant And also of the sons of the sojourners that doe sojourne with you of them ye shall buy and of their familie which are with you which they beget in your land and they shall be to you for a possession And ye shall take them as an-inheritance for your sons after you to inherit for a possession for ever with them ye shall serve your selves but over your brethren the sons of Israel any-man over his brother thou shalt not rule over him with rigour And if the hand of the stranger and sojourner with thee doe attaine and thy brother be waxen-poore by him and be sold unto the strāger the sojourner with thee or to the stocke of the strangers familie After that he is sold a redemption shall bee for him one of his brethren shall redeeme him Either his uncle or his uncles sonne shall redeeme him or any of the neere-kin
so the words foregoing shew Yet is not the text corrupted as is observed from the Hebrewes in Exodus 21. 8. but it seemeth may thus be reconciled that if it were in a city which sometimes had a wall but for the present had none or very ruinous as was the case of Ierusalem 2 King 25. 10. then the order here set should stand for the sale of the house And here I will addâ— what the Hebrewes write concerning this The citie which was not compassed with a wall at the time when Iosua conquered the land though it bee walled now yet it is like the houses of the villages and the city which was compassed with a wall in Iosuahs dayes though it â—ee not walled now yet it is as if it were walled And when they went into captivity at the first desolation of the Temple 2 Kings 25. the holinesse of the walled Cities which had beene in Iosuahs time ceased when Ezra came up at the second comming into the land Ezra 1. all the walled Cities were sanctfied at that time because their comming in in the dayes of Ezra which was the second comming was at their comming in in the dayes of Iosuah c. Maimony in Iobel chap. 12. sect 15. for ever or to the cutting off of all redemption the Greeke translateth firmely the Chaldee absolutely see verse 23. And as this is expresly spoken of the house so the Hebrewes say that gardens and bathes to wash in and dove-houses which were within the wals of the city these were as the houses but fields if any were within the city were to be redeemed as fields that were without the citie So for Ierusalem they say no house might be absolutely sold in it likewise that an house builded upon the wall as was Rahabs Ios. 2. 25. was not as the other houses of a walled citie Maim in Iobel c. 12. s. 11. in the Iubile Greek in the remission Likewise if one sold an house in a walled citie and the Iubile came within the yeere of the sale it was not returned in the Iubile but remained in the hand of him that purchased it till it pleased the seller to redeeme it all the yeere of the sale or that the yeere were fulfilled and so it was absolutely gone Maim in Iobel ch 12. sect 9. Vers. 31. villages or open-places the word is elsewhere used for Courtyards no wall-round-about meaning a wall properly of earth stone or the like For a citie that had the gardens thereof for a wall or that had the Sea for a wall was not counted a walled citie No place was called a walled citie till it had in it three villages or courtyards or moe and in every of those villages two houses or moe and it were compassed with a wall at first and afterward they builded villages within it But a place that was first inhabited and afterward walled about or wherein there were not three villages with two houses in every of them it was not a walled citie but the houses therein where as the houses of the villages Maimony in Iobel chap. 12. sect 13. 14. redemption shal be to it that is it may be redeemed at any time at the fields before mentioned or it may be redeemed as the houses forementioned Both are shewed by the Hebrewes thus He that selleth any house in the villages or in a citie which hath no wall as is meet for it it may be redeemed as liketh him best according to the law of the field or according to the Law of the house in a walled city As if he will redeeme it out of hand hee may redeeme it according to the law for houses that is without abating any thing to him that bought it If the 12. moneths be expired and he hath not redeemed it loe hee may redeeme it till the yeere of Iubile according to the law for fields And when he redeemeth it he is to count with him that bought it and abate unto him for the time that he injoyed it If the Iubile come and hee hath not redeemed it the house returneth to the owner without price after the manner that fields doe Maimony in Iobel ch 12. sect 10. Vers. 32. of the Levites which were the sixe cities of Refuge forty two cities moe 48. in all given them to dwell in and the suburbs of them for to feed their cattell Num. 35. Ios. 22. a redemption ever that is they may ever or at any time be redeemed by the Levites to the Greeke explaineth it And the Hebrewes say The Priests and Levites may redeeme their houses in walled cities at any time when they please though it bee after many yeeres Maim in Iobel ch 13. sect 7. shall be to the Levites This caution respecteth the possessioÌ„s which the Levites injoyed in their cities and so doth that which followeth in vers 33. that the redeemer must be of the Levites Wherfore the Hebrewes have this rule An Israelite which is heyre to his mothers father a Levite he redeemeth as the Levites doe though he be not a Levite yet sieing the cities or fields are the Levites he may redeeme at any time for ever For this right dependeth upon those places and not upon the owners And a Levite which is heyre to his mothers father an Israelite he redeemeth as an Israelite and not as the Levites doe for it is not said that the Levites may redeeme at any time for ever but in the cities of the Levites Maimony in Iobel chap. 13. sect 8. 9. Vers. 33. redeeme of the Levites understood 〈◊〉 shal be of the Levites and it shall not be redeemed by other Israelites Some take redeeming here for buying or purchasing though I finde not the word so to meane any other where the sale of the house that is the house which is sold as vers 28. and the citie the Greek translateth and the sale of the houses of the citie of their possession shall got out and so it agreeth with the reason following shall go out unto the first owner as ver 28. out of the hands of any Israelite that had bought it or of any other Levite that had redeemed it their possession whereas the Levites might have no part in the spoiles of the heathens that were conquered not inheritance in the houses and lands which were divided to the other Israelites Deut. 18. 1. God gave them cities and suburbs for them and their cattell which was all the possession they had therefore he confirmed this gift unto them with a stricter law both for sale and redemption then the Israelites had for their possessions Ver. 34. the field that is the fields as the Greeke translateth of the suburbs which wee three thousand cubits every way from the wall of the city and outward see Numb 35. 4. 5. with the annotations not be sold this seemeth to be an absolute prohibition that though the Levites might sell their houses yet not their lands at all which yet was but a figurative
restraint as the other legall ordinances untill the Iubile of the Gospel for then Barnabas a Levite sold his field that hee might injoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors understand this Law otherwise and say The Priests and the Levites which sell any field of their cities 〈…〉 ny house c. doe redeeme them after this manner they sell fields though it be neer to the Iubile and redeeme them out of hand and they redeeme houses in the walled cities at any time when they please though it bee after many yeeres Lev. 25. 32. Maimony in Iobel chap. 13. sect 7. And this law against selling they expound of alteration or changing thus In the Levites cities they may not make of a citie the suburbs nor of the suburbs a citie nor of the suburbs a field nor of a field suburbs as it is written the field of the suburbs of their cities shall not be sold Lev. 25. 34. We have beene taught that this which is said SHALL NOT BEE SOLD meaneth shall not be altered but the field and the suburbs and the citie shall all three of them be as they are for ever Maimony ibidem sect 4. 5. Vers. 35. waxen poore or brought low as vers 25. and 39. hand faileth or hand is moved which the Greeke translateth and he bee weake or impotent in his hands by thee that is unable to relieve himself This phrase is here once applied to the land in Deut. 32. 35. and often other where to the foot the moving or sliding whereof is also a decay or falling into evill strengthen him or take hold on him and so confirme his weake hands that is as the Greeke translateth helpe or relieve him So God is sayd to strengthen or hold the right hand of Cyrus when he inabled him to subdue nations Esay 45. 1. so of Christ in Esay 42. 6. and of his people when hee helpeth them against their enemies Esay 41. 12. 13. According to this law is that in Deut. 15. 7. 8. 10. where God commandeth to open the hand to lend and to give unto the poore and it is reckoned for one of the sinnes of Sodom that shee strengthened not the hand of the poore and needy Ezek. 16. 49. even the stranger that is though he be a stranger and none of thine owne nation or as the Greeke translateth thou shalt helpe him as a stranger and sajâ—urner Wherby God may intend the naturall Israelites which were but strangers and sojourners with him verse 13. which is also the state of all the Saints on earth 1 Pet. 2. 11. that he may or and hee shall live so the Gr. saith and thy brother shall live with thee By living is meant the recovering of him-selfe out of his miserie as elsewhere life is opposed to sicknesse ruine and other miseries Esay 38. 9. Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. Therefore God commandeth to let the poore man have sufficient for his need Deuteronomy 15. 8. see the annotations there Hereby also was figured that such as are poore in spirit ought to bee comforted and such as are impoverished by sinne should bee sought after for their recovery by admonition exhortation prayer c. that life may be given them 1 Thes. 5. 14. 1 Ioh. 5. 16. Iam. 5. 16. 20. V. 36. biting-usurie of this see what is noted on Ex. 22. 25. increase or multiplication overplus that is when one taketh more then he lent So in Ezek. 18. 8. 13. 17. Spirituall usury and exaction which under this Law is also forbidden is when the Law is urged upon the conscience of repentant sinners more then is meet whereby his life with God which is by faith in Christ is empeached or when the rudiments of the Law which Christ hath freed his people from are layd as a yoke upon their neckes and burden upon their consciences both which are hinderances of that true life and joy which God by the Gospel and Spirit of his Sonne ministreth unto the Saints Matth. 18. 28. 33. Gal. 2. 14. 21. and 4. 9. 10. 11. and 5. 1. 2. c. Acts 15. 1. 10. 11. Esay 9. 8. Vers. 39. waxen poore in Greeke be humbled or brought low as vers 25 be sold for extreame povertie debt or theft as 2 King 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thy selfe in Greeke hee shall not serve thee of a servant of a slave or bondman as to compell him to doe base and slavish works The Hebrewes say It is unlawfull for an Israelite when he buyeth any Hebrew servaÌ„t to make him serve in things vile which are proper for servants or slaves to doe as to cary his vessells after him to the bath or to untie his shoes c. Lev. 25. 49. Which is to be understood of an Hebrew servaÌ„t because his soule is east downe by his sale but an Israelite which is not sold it is lawfull to use his ministerie as a servants for lo he doth not such worke but willingly and of his owne minde Maimony tom 4. treat of Servants chap. 1. sect 7. This Law Solomon kept as it is said but of the sons of Israel did Solomon make no servant but they were men of warre his servants his princes his captatins c. 1 Kin. 9. 22. Vers. 40. as a sojourner in Greeke or a sojourner meaning that he should be used kindly reverently and as a brother vers 46. The Hebrew canons say Every Hebrew servant or handmaid their master is bound to make them equall to himselfe in meat in drinke in clothing in dwelling as it is said in Deut. 15. 16. because he is well with thee so that thou maist not eate white bread and he eate browne bread or thou drinke old wine and he drinke new or thou sleepe on a fetherbed and he sleepe on straw c. Hereupon they say who so buyeth an Hebrew servant buyeth himselfe a master c. Neverthelesse it is necessary that the servant behave himselfe with a servants behaviour in those services which he doth unto him Maim in Servants ch 1. s. 9. yeere of Iubile which was the yeere of liberty for all manner Hebrew servants therefore No Hebrew maid or Hebrew manservant was in use in Israel but at the time when the Iubile was in use whether it were a servant that sold him-selfe or that was sold by the Synedrion Maimony in servants chap. 1. sect 10. Vers. 41. goe out from with thee the Greek saith he shall goe out to remission into liberty For what cause or after what sort soever he hath beene sold the Iubile released him which was a figure of the time of grace whereby now Christ hath freed us from the servitude of sin and Satan Ioh. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say He whom the Synedrion sold served six yeeres Exod. 21. 2. from the day of his sale and in the beginning of his seventh
Priests and Levites and Israelites 〈…〉 fully goe in that is 〈◊〉 one to ano 〈…〉 〈◊〉 〈◊〉 which is 〈◊〉 goeth 〈◊〉 〈◊〉 〈◊〉 â— as it is written ACCORDING TO THE HOVSE OF THEIR FATHERS the house of his father that is his familie and not the house of his mother Maimony in Issure biah c. 19. sect 15. V. 16. the mouth that is as the Chaldee expoundeth it the word and the Greeke saith the voice of the Lord. V. 17. Gershon in Greeke Gersom but in vers 25. Gerson So Ezron in Gen. 46. 12. is Esrom Mat. 1. 3. Kohath or as in Greeke Kaath See Gen. 46. 11. Exod. 6. 16. V. 18. Libni in Greeke Lobnei and Semeei See Exod. 6. 17. V. 19. Hebron or as the Greeke also writeth it Chebron and Oziel See Exod. 6. 18. Here Kohath hath foure families so many as both his brethren had together V. 20. Mahli in Greeke Moolei and Mâ—usi See Exod. 6. 19. Vers. 21. Gershon in Greeke Gedsom mistaking D. for R. by reason of the likenesse of the letters in Hebrew See the notes on Gen. 4. 18. V. 23. Seaward that is as the Chaldee explaineth it westward See Num. 2. 18. V. 24. house of the father that is principall house so in v. 30. and 35. Eliasaph in Greeke Elisaph by interpretation God hath added Lael that is For God V. 25. the charge or the custodie the Holy things which they were to carrie keepe and looke unto whereof see more in Num. 4. Tabernacle the curtaines of the Tabernacle Num. 4. 25. for the boords were under Meraries charge Num. 3. 36. Tent made of ten curtaines see Exod. 26. 1. c. covering made of goats haire Exod. 26. 7. And here is to bee understood the other coverings also made of rammes skinnes and Tachash skinnes Exod. 26. 14. for they belonged to the Gershonites charge Num. 4. 25. hanging veile whereof see Exod. 26. 36. V. 26. tapestrie hangings whereof see Exod. 27. 9. c. hanging veile mentioned in Exod. 27. 16. V. 28. of the Sanctuarie Hebr. of the sanctifie or holinesse meaning the holy things as the Greeke saith of the Holies what they were is expressed in v. 31. See Num. 4. 4. 15. and 10. 21. Here the families of the Levites may be viewed by their numbers 1. Of the Gersonites 7500. 2. Of the Kohathites 8600. 3. Of the Merarites 6200. By their situation when they camped about the Tabernacle 1. Gersonites behinde westward v. 23. 2. Kohathites Southward v. 29. 3. Merarites Northward v. 35. And to make up the square Moses and Aaron with the Priests encamped formost Eastward v. â—8 By their charges for there was committed unto the care and cariage of the 1. Gersonites the Tent coverings veile hanging of the court c. 〈◊〉 Koha 〈…〉 the Arke Table Altars and Instruments of the Sanctuary 3. Merarites the boords barres pillars sockers c. Among these families of Levi wee may observe the speciall prerogatives of Kohath the second sonne 1. Hee excelleth in multitude of families or chiefe fathers having foure when as each of his brethren had but two 2. He excelleth in multitude of children having 8600. that is 1100 moe than his elder brother Gerson and 2400. moe than Merari 3. Of him came Moses the king Aaron the priest and Marie the prophetesse and so all the Priests were of this familie Exod. 6. 18. 20. Num. 26. 58 59. 4. His families have the chiefest place about the Sanctuary the South quarter next unto Moses Aaron and the priests Num. 3. 29. 5. They have the charge of the most holy things within the Sanctuarie as the Arke Table Candlesticke Altars c. Num. 3. 31. 6. Whereas the tribe of Levi had 48. cities allowed them in Canaan Kohaths posterity had 23. of them for the Priests had 13. cities and the other Kohathites ten and so he had in a manner a double portion as much as both his brethren Ios. 21. 7. Of the Prince of these Kohathites Elizaphan Num. 3. 30. there were 200. Levites to helpe home with the Arke in Davids daies no such mention being made of the other two princes besides 312. Kohathites of other families when of Gershon and Merari there were not so many 1 Chron. 15. 5. 8 9 10. V. 29. Southward the south is in Psal. 89. 13. called the right side and in this place it hath a name in Hebrew derived also of the right hand because so it is when men stand with their faces to the East see the notes on Num. 2. 3. V. 30. Elizapham sonne of Vzziel hee was of the fourth and youngest familie of the Kohathites yet preferred to be the prince over them This as the Hebrewes thinke was offensiue to Korah who was of the second familie of Izhar and occasioned him to rebell See the notes on Num. 16. 1. Elizaphan is by interpretation My God hath stored â—p and Uzziel God is my strength V. 31. all the service thereof in Greeke all the 〈…〉 ks of them V. 32. of the princes the Greeke saith over the princes and the Chaldee addeth appointed over the princes of the Levites Hebr. of Levi whose name is put for all his posteritie as the Greeke and Chaldee translate Levites So Aaron is used for the Aaronites 1 Chron. 12. 27. Eleazar by interpretation The helpe of God having the oversight or the Bishop having the Bis 〈…〉 office which hath the name in Hebrew of Uisitation in Greeke of Overseeing and so this word is translated by the holy Ghost Episcopee that is a Bishops office or charge in Act. 1. 20. from Psal. 109. 7. And in Num. 4. 16. the Greeke translateth it Episcopos Bishop So in Ezek. 44. 11. having charges that is Bishops at the gat of the house where the Greeke translateth it Porters In Thargum Ionathan it is explained thus Hee inquired by Urim and Thummim under his hand were they appointed that keepe the custodie of the Sanctuarie As Aaron the high Priest figured Christ Heb. 5. 1. 4. 5. so Eleazar in this office being Prince of Princes shadowed the office of our Lord Iesus who is the Prince of the Kings of the earth Rev. 1. 5. the Archpastor 1 Pet. 5. 4. the great Pastor of the sheepe Hebr. 13. 20. and Bishop of our soules 1 Pet. 2. 25. And hence arose the distinction of the high Priest and the second priest as in 2 King 25. 18. And when Aaron was dead and Eleazar high priest in his place Num. 20. 26. 28. then Phinehas Eleazars sonne was Governour over the Levites 1 Chron. 9. 20. V. 35. Zuriel in Greeke Souriel which signifieth God is my Rocke Abihail or Abichail as the Greeke pronounceth it by interpretation The fathers strength V. 36. the oversight of the charge that is as the Chaldee expoundeth it that which shall be committed to the charge or custodie of the sonnes of Merari the service thereof in Greeke the workes of them And because these things were heavy to beare the Lord allowed
breaking the necke of it The Lambe wherewith it was redeemed was given to the Priest Numb 18 15. The first-borne Asse was unlawfull to be used or made profit of till it were redeemed And if he sold it before it were redeemed the price of it was unlawfull c. Priests and Levites are freed from redeeming the first-borne Asse for it is said in Num. 18. 15. The first-borne of man and she first-borne of the uncleane beast thou shalt redeeme Whosoever was charged to redeem the first-borne of man was likewise for the unclean beast and he that was free froÌ„ the one was free from the other Maim in Biccurim ch 12. See other things noted hereabout on Exod. 34. 20. Vers. 16. Redeemed of him or of them meaning the men fore-spoken of the Greeke translateth the redemption of him and Targum Ionathan addeth for explanation of the son of man from a moneth old Hebr. from the son of a moneth See the Annotations on Lev. 27. 6. the silver of five shekels that is five shekâ—ls of silver This sum was before given for every first-borne Num. 3. 46. 45. twenty gerahs The gerah weighed 16. barley-cornes the shekel of the Sanctuary or holy shekel weighed 320. barley-cornes as is before noted on Levit. 17 25. The Hebrewes hold that this redemption of the son might be either with money or moneyes worth so as it were of moveable goods but not with lands nor with servants nor with bills or writings and if he redeemed his sonne with them he was not redeemed Maim in Biccurim c. 11. sect 6 Now because the tribe of Levi was taken in stead of all the first-borne of Israel Numb 3. therefore they and their seed were freefrom this redemption and so the Hebrew Canons say Priests and Levites are freed from the redemption of their sonnes And further an Israelite that commeth of a woman of Levi is free for the case dependeth not on the father but on the mother as it is said That which openeth the wombe c. Maim ibidem cap. 11. sect 9. Vers. 17. the firstling or the first-borne in Greek the firstlings of cowes c. understand being a male firstling as Exod. 34 19. otherwise it was not sanctified or given to the Priest A firstling which is both male and female hath no holinesse in it at all but it as a female whereto the Priest hath no right Maim in Becoroth ch 2. s. 5. shalt not redeeme thou mayest not give the worth of it or any other for it but the beast it selfe is to be given neither may the owner use or make profit of it or of the â—â—oll or any thing thereon Deut. 15. 19. they are holy and therefore must be hallowed or sanctified to the Lord Exod. 13. 2. The Hebrewes say A man is commanded to sanctifie the first-borne of his cleane beast and to say Behold this is holy All are bound to sanctifie the firstling of a cleane beast both Priests Levites and Israelites although the firstling is the Priests If he have a firstling borne he is to offer the bloud fat on the altar and to eat the rest of the flesh according to the Law of the Firstlings Maim in Bechoroth c. 1. s. 4. 7. a savour of rest that is as the Greeke translateth of sweet smell which the Chaldee explaineth that it may be accepted with favour before the LORD But if it were blemished it might not be offred by the Law Lev. 22. 20 â—1 c. What did they then with their blemished firstlings The Law sheweth in Deut. 15. and the Hebrewes explaine it The firstling oâ— the cleane beast is slaine in the court-yard of the Sanctuary as other light holy things they sprinkle the bloud and burne the fat and the residue of the flesh is eaten by the Priests If the firstling have a blemish whether it be borne with his blemish or a blemish 〈◊〉 on it after it is perfect yet it is the Priests If he 〈◊〉 he may eat it in any place or he may sell it or feed others with it whom he will though it be an keathen for it is a common thing as it is written 〈◊〉 Deut. 15 21 22. And if there be any blemish therein c. thou shalt eat it within thy gates the uncleane and the cleane shall eat it alike as the Roe-bucke and as the Hart and loe that is the Priests goods Maimon in Bechoroth ch 1. sâ—ct 2 3. Vers. 18. as the wave-broast the parts of the Peace-offrings given to the Priests Levit. 7. 34. Set also before on vers 11. Vers. 19. All the heave-offrings the Greeke and Chaldee expound it Every separated thing This conclusion implieth all other holy gifts expressed in other places of the Law though not particulared here And this sheweth Gods bounty to his Priests in allowing them so large meanes of livelihood for their service of him that they might be incouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doores of Gods Sanctuary or kindle fire on his altar for nought Malac. 1 10. And when the people neglected their dutie in not giving such things as were appointed then was the house of God for saken and the godly governours looked to the redresse hereof Nehem. 13. 10 11 12 c. The Hebrew Doctors write of 24. severall gifts which God bestowed on the Priests with the order and use of them all Foure and twenty gifts were given to the Priests and they are all expressed in the Law and concerning them all was the covenant made with Aaron And whosoever eateth of any gift wherein holinesse is blesseth God who sanctified him with the holinesse of Aaron and commanded him to eat so and so Eight of these gifts the Priests did eat no where but in the Sanctuary within the wall of the Court-yard And fine gifts they did not eat but in Ierusalem within the walâ— of the citie And five gifts were not due unto them by the Law but in the land of Israel only And five gifts were due unto them both within the land aâ— a without the land And one gift was due unto them from the Sanctuary The eight gifts which they did not eat but within the Sanctuary were these 1 The flesh of the Sin-offring whether fowle or beast Levit. 6. 25 26. 2 The flesh of the Trespasse-offring Lev. 7. 1 6. 3 The Peace-offrings of the congregation Levit. 23. 19 20. 4 The remainder of the Omor or Sheafe Levit. 23. 10 c. 5 The remnants of the Meat-offrings of the Israelites Levit 6. 16. 6 The two Loaves Levit. 23. 17. 7 The Shew-bread Levit. 24. 9. 8 The Lepers log of oyle Levit. 14. 10. c. These were not eaten but in the Sanctuary The five which they might not eat but in Ierusalem and before that within the campe of Israel to which Ierusalem afterward was answerable as is noted on Numb 2. 27. were these 1 The
brest and shoulder of the Peace-offrings Levit. 7. 31. 34. 2 The Heave-offring of the sacrifice of confession Levit. 7. 12. 14. 3 The Heave-offring of the Nazirites Ramme Numb 6. 17. 20. 4 The First long of the cleane beast Num. 18. 15. Deut. 15. 19 20. 5 The First-fruits Num. 18. 13. These were not eaten but in Ierusalem The five things due from the land of Israel onely were 1 The Heave-offring or First-fruits Numb 18. 12. 2 The Heave-offring of the Tithe Numb 18. 28. 3 The Cake Numb 15. 20. And these three were holy 4 The First of the Fleece Deut. 18. 4. 5 The field of possession Numb 35. and both of these were common These were not due unto them by the Law save in the Land of Israel The five things due to the Priests in every place were 1 The gifts of the beasts slaine Deut. 18. 3. 2 The redemption of the First-borne son Numb 18. 15. 3 The Firstling of the Asse Exod. 34. 20. Num. 18. 4 The restitution of that which is taken by rapine from a stranger Num. 5. 8. 5 The devoted things Num. 18. 14 These five are common things in all respects Thâ— gift due unto them from the Sanctuary was 1 The skinnes of the Burnt-offrings Levit. 7. 8. And the same Law was for the skinnes of the other most holy things they all were the Priests The gifts which the females had part in as well as the male Priests were five 1 The Heave-offring or first fruits 2 The Heave-offring of the tithe 3. The cake 4 The gifts of the beast Deut. 18. 3. 5. And the first of the fleece Maimony in Biccurim ch 1. sect 1. c. a covenant of salt that is a stable firme and incorruptible covenant So the kingdome over Israel was given to David and to his sonnes by a covenant of salt 2. Chron. 13. 5. and there the Greeke explaineth it an everlasting covena 〈…〉 Vers. 20. Thou shalt have This concerneth not so much Aaron himselfe who died before he came into the Land Numb 20. 28. as his posterity and not them only but all the Levites as alter Moses sheweth in Deut. 18. 1. The Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel inheritance in their land which was divided by lot to the other tribes according as God numbred them when the tribe of Levi was numbred apart Numb 26. 53 55 57 62. Notwithstanding they had cities to dwell in and suburb given from the other tribes Num. 35. and in Ezek. 48. 10. c. an holy oblation out of the spiritual land is given to the Priests and Levites a part or a portion a share among them This word though often it be spoken of a part or portion of land as in Ios. 15. 13. and 19. 9. and 18. 5. c. yet also it is meant of a part in the spoiles or prey as in Numb 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here of the spoiles gotten by warre of the Canaanites which were of great worth as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people Returne with much riches unto your tents and with very much cattell and with silver and with gold and with brasse and with iron and with very much-raiment c. Ios. 22. 8. yet Levi might have none because the Lord had given him his portion in the holy things and hee was to war another warfare in the Lords Sanctuarie Numb 4. 23. and according to the Apostles doctrine No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Oâ— this matter the Hebrews say All the tribe of 〈◊〉 are warned that they have no inheritance in the land of Canaan likewise they are warned that they take no part of the spoile at the time when they conquer the cities Deut. 18. 1. And a sonne of Levi that taketh a part of the spoile is to be beaten and if he have received an inheritance in the land they are to taken away from him It seemeth unto me that these things are not spoken but of the land which was promised by covenant to Abraham Isaak and Iakob c. But all other lands which any of the Kings of Israel should subdue the Priests and Levites were for those lands and the spoiles of them like all other Israelites And why had Levi no right of inheritance in the land of Israel and spoiles thereof with his brethren Because he was separated to serve the LORD and to 〈◊〉 ster unto him and to teach his right wayes and his just judgements unto many as Deut. 33. 10. Therefore were they separated from the wayes of the world they wage not war like other Israelites neither have they inheritance c. but they are the Lords power 〈…〉 written Blesse Lord his power Deut. 33. 11. and the blessed God himselfe is their reward as he saith I am thy part and thine inheritance Maimonytom 3. Treat of the Release and Iubilee ch 13. sect 10 11 12. So in Ezek. 44. 28. God saith of the Priests yee shall give them no possession in Israel I am their possession 1 I am thy part both by the gâ—ts fore-appointed as is said in Deut. 18. 1. the Fire-offrings of Iehovah and his inheritance shall they eat and by other blessings wherewith he would abundantly recompence their worldly want administring unto them his heavenly graces Hereupon the godly testified their faith and hope in God by these and such like speeches God is my part for 〈…〉 Psal. 73. 26. Thou art my part in the land of the living Psal. 1. 42. 6. Iehovah is my part saith my 〈…〉 therefore will I hope in him Lament 3. 24. 〈…〉 at thy word 〈◊〉 that findeth great spoile Psalm 119. 162. Vers. 21. And to the sonnes of Levi Now followeth the Law concerning the Levites who were joyned to the Priests in service and so in provision for their maintenance And this word And Châ—zkuni her 〈…〉 teth as an addition to that which went before saying that the covenant of salt for ever was to the Levites also all the tenth or all the tithes This is the first tithe which the Israelites payed to the Levites after which they separated a second tithe which they themselves did eat before the Lord the first yeare and the second and every third yeare gave it to the Levites and poore whereof see Deut. 14. 22 23. c. Touching this the Hebrewes say that the Israelites After they had separated the great Heave-offring or First-fruits spoken of in Numb 18. 12. they separated one of ten out of that which remained and this is called the first tithe and it is that which is spoken of in Numb 18. 24. and this tithe was for the males and females of the Levites They pay no tithe but of the choice or best
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
which two phrases expound one another as is noted on Gen. 12. 16. So after in vers 7. and 12. the great sea so called in respect of the lesser inland seas as the salt sea vers 3. and the sea of Chinnereth vers 11. This great sea is commonly called the Mediterrane sea and the border thereof so the Chaldee here translateth it supplying the word thereof and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it the great sea shall bound or shall limit Vers. 7. you shall point out or shall marke out shall designe in Greeke yee shall measure out so in vers 8. and 10. mount Hor This is not that mount Hor where Aaron died which was South-ward in the edge of Edoms land Num. 33. 37 38. but another mountaine on the North side of Canaan which in Ios. 13. 5. is called mount Hermon and neere the entring into Hamath as mount Hor is here And Hermon had many names as Moses sheweth in Deut. 3. 9. and 4. 48. Vers. 8. the entrance of Hamath or the entring into Chamath this Hamath in Greeke Emath is in Amos 6. 2. called Hemath the great See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northerne borders of the land in Ezek. 47. 16 17. Zedad in Greeke Sedada so in Ezek. 47. 15. Vers. 9. Hazar-â—nan in Ezek. 47. 17. Hazarenon in Greeke Arsenain This was the North-East part of the land Vers. 10. Shepham called in 1 Sam. 30. 28. Siphmoth in Greeke Sepphama by Targum Ionathan and some other it is called Apamiah Vers. 11. Riblah a citie in the land of Hamath where God executed his judgements on the Kings of Iudah for their sinnes by the Kings of Egypt and of Babylon 2 King 23. 33. and 25. 6. 20 21. Ier. 39. 5 6. east of Ain Ain by interpretation is aneie or a fountaine and so is translated here in Greeke Fountaines and by the old Latine interpreter the fountaine Daphnis the side or the shoulder that is the shore of the sea the sea of Chinnereth called in Greeke Chenereth in Chaldee Ginnosar and in the New Testament the lake of Gennesaret Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar And the countrey adjoyning was called the land of Gennesaret Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee the sea of Tibertas Ioh. 6. 1. a lake and sea are the same as they ran into the lake Luk. 8. 33. that is into the sea Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. 13. 27. of a citie so named Ios. 19. 35. and of the countrey Ios. 11. 2. 1 King 15. 20. It is thought to be called in Chaldee Ginnosar and Genesar of Princely gardens which were in those parts This sea had store of fishes and from hence our Lord tooke his foure first Apostles fishers of Galilce and made them fishers of men by the preaching of his Gospell Mat. 4. 18 19 20 21. On this sea Christ walked and allayed the waves thereof Mark 6. 45. 48. 51. 53. Iohn 6. 16 21. and here he appeared to his Disciples after his resurrection at what time they tooke at one draught an hundred fiftie and three great fishes Iohn 21. 1 11. Vers. 12. Iordan in Hebrew Iarden in Greeke and in the New Testament Iordanes It was the goodliest river of all Canaan famous thorowout the Scriptures The waters of this river God did cut off and made them stand upon an heape at that time when Iordan over-flowed all his bankes untill his people Israel passed over it on dry grouÌ„d into the land of Canaan Ios. 3. 13 17. Elijah and Elisha the Prophets divided also the waters thereof and went over on drie ground 2 King 2. 8. 14. Naaman the Syrian washing seven times in it by the word of the Prophet was cleansed of his leprosie 2 King 5. 10. 14. In this river our Lord Iesus him-selfe and the nation of the Iewes were baptized Marke 1. 5. 9. salt sea or sea of salt See vers 3. The river Iordan ranne all along by the land of Canaan on the East side from the North end of the countrey to the South beginning at the foot of mount Lebanon where it is said to spring out of two fountaines the one called Ior and the other Dan and passed on to the lake of Merom by the waters whereof Ioshua vanquished the Canaanites Ios. 11. 4 5 7 8. and from thence it ran and emptied it selfe into the sea of Chinnereth forementioned and from that sea it passed along till it ended at the salt sea here spoken of where also the limits of the land began in vers 3. The promised land being thus inclosed and guarded with the maine sea Westward the inland seas and the river Iordan Eastward and at each end North and South with mountaines fore-shewed Gods providence towards his peple for their safe defence on every side And so it is written As the mountaines are round about Ierusalem so the LORD is round about his people from henceforth even for ever Psal. 125. 2. Vers. 14. sonnes of the Reubenites Hebr. of the Reubenite and after of the Gadite which the Greeke and Chaldee translate sonnes of Reuben and of Gad. Of these two tribes receiving their inheritance see Numb 32. Vers. 17. shall divide the land by inheritance unto you or shall inherit the land for you that is shall take possession of the land for you and in your names and after divide it unto you as in vers 29. See vers 18. Eleazar the Priest and Ioshua in Greeke Iesus These were the two chiefe Princes and both of them figures of Christ who divideth to his people the inheritance of the kingdom of heaven the one figuring him in his Priesthood the other in his kingdome for if Iesus that is Ioshua had given them rest then would he not afterward have spoken of another day Hebr. 4. 8. The Priest had an hand in parting the inheritance to signifie that it was an holy worke and a shadow of heavenly things Also that if difficultie did arise he might aske counsell for Ioshua after the judgement of Vrim before Iehovah Numb 27. 21. And likewise for that the Priests and Levites though they had no inheritance as the other tribes yet had they cities and suburbs from among their brethren Numb 35. which also the Levites claimed of Eleazar the Priest and of Ioshua and the other Princes and had the cities and suburbs given them by lot before the Lord Ios. 21. Thus also the truth of Gods promise to Abraham was manifested for hee had said that in the fourth generation they should returne from their affliction and servitude into the land of Canaan Gen. 15. 14 15 16. And so it came to passe for Kohath the sonne of Levi was one of them that went with Iakob into Egypt Gen. 46. 11. 26. of Koath proceeded Amram
of him Aaron and of him Eleazar 1 Chron. 6. 1 2 3. Vers. 18. one Prince one Prince of a tribe that is of every tribe one Prince See the like phrase in Numb 13. 2. and 17. 6. Ios. 3. 12. and 4. 2. 4. to divide the land by inheritance or to inherit the land as the Hebrew properly and usually signifieth and this latter some of the Hebrewes as larchi and Kimchi do retaine expounding it of the Princes who in stead of the people and as their tutors and governours first tooke the possession in the name of their tribes and after distributed it unto them by their families But the Chaldee here and againe in Ios. 19. 49. where the like phrase is also used both the Chaldee and Greeke doe there translate it cause to inherit or divide by inheritance and so Moses explaineth it in vers 29. Vers. 19. Caleb he was one of the Spies sent to view the land of whom see Num. 13. 7 31. and 14. 24. Ios. 14. 6. c. Vers. 20. Samuel or Shemuel the notation of which name see in 1 Sam. 1. 20. The Greeke calleth him Salamiel by a mistaking from Num. 1. 6. Ammihud in Greeke Semioud so in Numb 1. 10. Vers. 21. Elidad in Greeke Eldas the sonne of Chaslon Vers. 22. Bukki in Greeke Bokkâ—r sonne of Iekli Vers. 23. Hanniel in Greeke Aniel sonne of Sâ—â—phid Vers. 24. Kemuel in Greeke Kamouel sonne of Saphtan Vers. 25. Parnach or Pharnach in Greeke Charnach Vers. 26. Paltiel or Phaltiel in Greeke Phantiel sonne of Oza Vers. 27. Ahihud or Achihud in Greeke Achiod sonne of Selemi Vers. 28. Pedahel in Greeke Phadiel Observe here the order of the tribes as they were named with their Princes 1. Iudah 2. Si 〈…〉 3. Benjamin 4. Dan 5. Manasses 6. Ephraim 7. Zabulon 8. Issachar 9. Aser 10. Naphtali This order agreeth not with that in Numb 1. nor with that in Numb 7. nor in Numb 26. nor any before set downe but is thus disposed by Gods wisdome and providence before hand as they did after inherit the land Iudah is first having the first lot and he dwelt in the South part of the land Ios. 15. 1 c. Simeon is next him because his inheritance was within the inheritance of the sons of Iudah Ios. 19. 1. The next was Benjamin who had his lot by Iudah betweene the sons of Iudah and the sons of Ioseph Ios. 18. 11. The fourth was Dan for his lot â—ell by Benjamins westward in the Philistines country as is to be seene by his cities in Ios. 19. 40 41 c. Then Manasses and by him Ephraim his brother whose inheritances were behind Bejamins as before is noted Ios. 16. and 17. Next them dwelt Zabulon and Issachar of whose lots see Ios. 19. 10. 17. Last of all dwelt Aser and Naphtali in the North parts of Canaan of whose lots see Ios. 19. 24. 32 c. And as when they encamped about Gods Tabernacle they were ordered according to their brotherhoods as is noted on Numb 2. so in the dividing and inheriting of the land we may see the like For Iudah and Simeon both sonnes of Leah dwelt abrest one by another Benjamin of Rachel and Dan of Rachels maid dwelt next abrest Manasses and Ephraim both sons of Ioseph by his mother Rachel had the next place one by another Zabulon and Issachar who dwelt next together were both sonnes of Leah So the last paire were Aser of Leahs maid and Naphtali of Rachels maid Thus God in nominating the Princes that should divide the land foresignified the manner of their possession and that they should be seated to dwell as bre 〈…〉 together in unity for the mutuall helpe and comfort one of another as is noted of the first two Iudah and Simeon who joyned together in warre against the Canaanites Iudg. 1. 1 2 3. Vers. 29. to divide the inheritance unto or to give the sonnes of Israel inheritance According to this commandement so was it fulfilled by Eleazar the Priest and Iosua the sonne of Nun and the beads of the fathers of the tribes of the sons of Israel who divided the inheritance unto the people by lot in Shiloh before the LORD at the doore of the Tabernacle of the Congregation Ios. 19. 51. CHAP. XXXV 1 The Lord commandeth Israel to give eight and fortie cities for the Levites with their suburbs and measure thereof 6 Six of them are to be cities of refâ—gâ— 9 The lawes of murder when the man-slayer might have the benefit of the cities of refuge and when he must be put to death 31 No ransome might be taken for the murderer that was worthy of death ANd Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Command the sons of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and suburbs to the cities round about them shall yee give unto the Levites And the cities shall be for them to dwell in and the suburbs of them shall be for their cattell and for their goods and for all their beasts And the suburbs of the cities which yee shall give unto the Levites shall be from the wall of the citie and outward a thousand cubits round about And ye shall measure from without the citie on the East-side two thousand cubits and on the South-side two thousand cubits and on the Sea-side two thousand cubits and on the North-side two thousand cubits and the citie shall be in the midst this shall be to them the suburbs of the cities And the cities which yee shall give unto the Levites shall be the six cities of refuge which ye shall give for the man-slayer to flee thither and above them yee shall give fortie and two cities All the cities which ye shall give unto the Levites shall be forty and eight cities them and their suburbs And the cities which ye shall give for the possession of the sons of Israel from them that have many ye shall give many and from them that have few ye shall give few every man according to his inheritance which they inherit hee shall give of his cities unto the Levites And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye be come over Iordan into the land of Canaan Then ye shall appoint for you cities cities of refuge shal they be for you that the man-slayer may flee thither which smiteth a soule by errour And the cities shall be unto you for refuge from the avenger that the man-slayer die not untill he stand before the Congregation for judgement And the cities which ye shall give the six cities of refuge shall be for you Three cities ye shall give on this side Iordan and three cities shall yee give in the land of Canaan cities of refuge shall they be For the sonnes of Israel and for the stranger and for the sojourner among them shall these six cities be for a refuge
that every one that smiteth a soule by errour may flee thither And if he smite him with an instrument of iron and he die he is a man-slayer the man-slayer shall be surely put to death And if he smite him with a stone of the hand wherewith he may die and he die he is a man-slayer the man-slayer shal be surely put to death Or if hee smite him with an instrument of wood of the hand wherwith he may die and he die he is a man-slayer the man-slayer shall be surely put to death The aveÌ„ger of the bloud he shal put to death the man-slayer when he meeteth him he shal put him to death And if he thrust him of hatred or have cast upon him by laying of wait and he die Or in enmity smite him with his hand and he die the smiter shall be surely put to death he is a man-slayer the avenger of the bloud shall put to death the man-slayer when he meeteth him But if he thrust him suddenly without enmity or have cast upon him any instrument without laying of wait Or with any stone wherewith he may die without seeing him and hee hath caused it to fall upon him and he die and he was not his enemie nor a seeker of his evill Then the Congregation shall judge betweene the smiter and the avenger of the bloud according to these judgements And the Congregation shall deliver the man-slayer out of the hand of the avenger of the bloud and the Congregation shall restore him unto the citie of his refuge whither hee was fled and hee shall abide in it untill the death of the great Priest which was anointed with the oyle of holinesse And if the man-slayer going shall goe forth out of the border of the citie of his refuge whither hee was fled And the avenger of the bloud finde him without the border of the citie of his refuge and the avenger of the bloud shall slay the man-slayer no bloud shal be unto him Because he should have abidden in the citie of his refuge untill the death of the great Priest and after the death of the great Priest the man-slayer shall returne into the land of his possession And these things shall be unto you for a statute of judgement through-out your generations in all your dwellings Every one that smiteth a soule by the mouth of witnesses the man-slayer shall be slaine but one witnesse shall not answer against a soule to die And ye shall take no ransome for the soule of the man-slayer which is guilty of death but he shall be surely put to death Neither shall yee take ransome for him that is fled unto the citie of his refuge to returne to dwel in the land until the death of the Priest And ye shall not pollute the land wherein yee are for bloud it polluteth the land and for the land there shal be no expiation for the bloud that is shed therein but by the bloud of him that shed it And thou shalt not defile the land which ye inhabit in within which I doe dwell for I Iehovah dwel among the sonnes of Israel Annotations THat they give or and let them give unto the Levites The Lord having given order in Chap. 34. for dividing the land unto Israel commandeth here a portion to bee given out of all their possessions unto him which he bestoweth on his Ministers the Levites for a part of their livelihood The equitie of which law both for honouring the Lord with our substance Prov. 3. 9. and for maintaining his Ministers Gal. 6. 6. is perpetuall Therefore speaking of the Church under the Gospell according to these legall figures hee saith When yee shall divide by lot the land for inheritance yee shall offer an oblation unto the LORD an holy portion of the land c. The holy portion of the land shal be for the Priests the Ministers of the Sanctuary which shall come neere to minister unto the LORD c. Ezek. 45. 1 4 5. and 48. 9 10 13. suburbs to the cities or as the Greeke translateth the suburbs of the cities which suburbs are called in Hebrew Migrash that is a place cast out as lying without the walls of the citie in Chaldee Râ—vâ—ch that is a Space in Greeke Proásteia as lying before the citie and in vers 3. Aphorismata as being separated from the citie and in vers 5. homora confines or limits Vers. 3. their goods or their substance their gathered goods see the notes on Gen. 12. 5. it is a generall word and sometime implieth cattell also as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts in Hebrew Chajah which is a generall name for living things but here translated in Greeke foure-footed beasts And from hence the Hebrews gather that they gave the Levites a place of buriall to every citie without these bounds or suburbs for they buried not their dead in the suburbs of their cities because it is said AND FOR ALL THEIR LIVING THINGS they gave it for the living and not for buriall Maimony Treat of Release and Iubilee chap. 13. sect 3. That they used in Israel to bury their dead without the cities appeareth by Luke 7. 11 12. Vers. 4. a thousand cubits The Greeke saith two thousand cubits as it is in the verse following where the Lord speaketh of two thousand cubits so the thousand cubits here mentioned some thinke to be meant of holy measure double so much as the common measure and that the latter doe expound the former The Hebrewes explaine it thus The suburbs of the cities are expressed in the Law to be three thousand cubits on every side from the wall of the citie and outward Num. 35. 4 5. The first thousand are the suburbs and the two thousand which they measured without the suburbs were for fields and vineyards Maim Treat of the Release and Iubilee chap. 13. sect 2. Vers. 5. without the citie by the citie the Hebrewes understand here the citie with the suburbs that is the thousand cubits forementioned which were for their cattell and these two thousand moe for fields and vineyards as is before noted East side or East quarter in Chaldee East winde See the notes on Numb 34. 3. Sea side that is the West side as the Chaldee saith the West winde Moses useth to call the West the Sea as is noted on Gen. 12. 8. So in Numb 34. 6. Vers. 6. of refuge that citie is called in Hebrew Miklat of gathering because the man-slayer was there gathered and detained in Greeke Phugadâ—nterion a place of flight and exile in Chaldee Shezabuth of deliverance and preservation The six cities appointed for refuge were these Bezer of the Reubenites country Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites these three Moses separated Deut. 4. 41 43. the other three appointed by Ioshua were Kedesh in Galilee in mount Naphtali Shechem in mount Ephraim and Kirjath-arba which is Hebron in the mount of Iudah Ios. 20. 7. the
place of Gods Sanctuarie Vers. 25. turne it or sell it for money Hebr. give it for silver which the Greeke translateth sell them for silver Of this the Hebrewes have these ordinances Hee that will redeeme the fruits of the second tithe redeemeth them by their price or worth and saith Loe this money is in stead of these fruits c. and hee carrieth the money up to Ierusalem He that redeemeth his second tithe blesseth God for the redemption thereof When they redeeme it it is not by the name of Tithe but by the name of common or profane things and they say How much are these common fruits worth though all doe know that they are Tithes They redeeme not the tithe fruits but with silver and they redeeme them not with silver â—â—â—oyned but with silver stamped which hath some figure or writing upon it and if he redeeme it with a wedge of silver or the like he doth nothing Hee may not redeeme it with money which is not currant at that time and in that place Neither may hee redeeme it with money which is not in his owne power as it is written Thou shalt binde up the money IN THINE HAND Hee that redeemeth his second tithe before he have separated it as if he say The second tithe of these fruits be redeemed with this money he saith not any thing seeing he hath not set out the tithe But if he have set them out and then say the second tithe which is in the North or in the South be common or profane for this money loe then it is redeemed When they redeeme the second tithe it must be with the worth thereof and not by guesse but exactly by the measure or by the weight thereof and so they give the price If the price bee knowne he may redeeme it by the mouth of one but if it be not knowne as if the wine begin to be sowre or the fruits to be rotten c. he is to redeeme it by the mouth of three chapmeÌ„ They may not carry the tithe fruits from one place to another to redeeme them there Maimony in Maaser sheni chap. 4. and binds up the Greeke saith and shalt take the money in thine hands Vers. 26. thy soule asketh of thee in Greeke thy soule desireth by soule meaning appetite or lust after meat or drinke as in Psal. 78. 28. they asked meat for their soule They might not bestow the money on other things than for food or anointing as the Hebrewes declare it thus Hee may not take for the money of the tithe ought save mans meat which groweth out of the earth or which is nourished by that which groweth out of the earth as the particulars expressed in the Law oxen sheepe wine or strong drinke Therefore they may not buy with the tithe money water or salt c. because they grow not out of the ground Honey egges and milke are as oxen and sheepe for though they grow not out of the earth yet are they proceeded of them which are nourished from the earth Likewise they buy not a beast with the tithe money out of Ierusalem Maim in Maaser sheni chap. 7. s. 3 4 5 16. and thine house in Chaldee the men of thy house meaning such as were cleane the uncleane might not by the Law Deut. 26. 14. Who so eateth of the second tithe in his uncleannesse is to be beaten Maim in Maaser sheni ch 3. s. 1. Vers. 27. thy gates in Greeke and Chaldee thy cities so in v. 28. not forsake him that is not neglect him but minister sufficient for him also to eat drinke and rejoyce seeing he hath no land of his owne to supply this unto him See Deut. 12. 19. And this here seemeth not to be meant onely of the first tithe commanded to be given unto the Levites Num. 18. but of communicating also these second tithes with them to rejoyce together as may be gathered by the Law following v. 29. Vers. 28. At the end of three yeeres in Greeke After three yeeres but it is meant in the third yeere to wit of the seventh or Sabbath yeere and so againe in the sixt yeere for every third yeere is meant Therefore in Deut. 26. 12. it is written In the third yeere all the tithe The Hebrewes write After a man hath reaped the seed of the earth or gathered the fruits of the trees and ended the worke thereof he separateth out of it one of fiftie and this is called the great Heave-offering or first-fruits and it is given to the Priest and of this is spoken in Deut. 18. 4. Afterward he separateth out of the remainder one of ten and that is called the first tithe and he giveth it to the Levites and this is mentioned in Num. 18. 24. After this he separateth out of the residue one of ten and that is called the second tithe and it is for the owners and they eat it in Ierusalem and this is spoken of in Levit. 27. 30 31. and Deut. 14. 22. According to this order doe they separate in the first yeere of the seven and in the second and in the fourth and in the fift But in the third and in the sixt of the seven after they have separated the first tithe he separateth out of the remainder another tithe and giveth it to the poore that is called the tithe of the poore And these two yeeres there is no second tithe but the tithe of the poore and that is spoken of in Deut. 14. 28. 26. 12. The yeere of Release which is the seventh yeere is all free and there is in it no heave-offering nor tithes at all either first or second or tithe of the poore Maimony tom 3. in Mattanoth gnanijim ch s. 2. 5. thy gates in Greeke and Chaldee thy cities implying cities suburbs and fields about them but not out of the land as the Hebrewes say They may not carry out of the land for it is said WITHIN THY GATES and in Deut. 26. 12. That they may eat within thy gates Maimony in Mattanoth ch 6. s. 17. Vers. 29. the Levite he was to have all the first tithe Num. 18. 24. and of that doe the Hebrewes understand this and not of the second tithe as Sol. Iarchi here saith The Levite shall come and take the first tithe and the stranger and the fatherlesse and they shall take the second tithe for it is for the poore of this yeere And Chazkuni saith In the third yeere the first tithe is for the Levite and the second tithe is to be divided unto the poore See the notes on Num. 18. shall eat and be satisfied or eat and have their fill They were not bound to eat it in Ierusalem as the second tithe of the former two yeeres but might eat it within any of their gates About the distribution of this tithe they had these orders The owner of the field when poore folke passe by him and he have there the tithe of the poore he
tribe of Levi onely but every particular man of all that come into the world whose spirit maketh him willing and giveth him understanding with knowledge to separate himselfe to stand before the Lord to minister unto him and to serve him to know the Lord and walke aright as God did make him and that he breake from off his necke the yoake of many inventions which the sonnes of Adam have sought out Eccles 7. 29. behold this man sanctifieth himselfe holy of holies and the Lord will be his part and his inheritance for ever and for ever and ever and will vouchsafe unto him in this world the things that shall be sufficient for him even as hee did vouchsafe unto the Priests the Levites Behold David saith in Ps. 16. 5. The LORD is the portion of my part and of my cup thou susteinest my Lot Maimony in the Release and Iubilee ch 13. s. 13. Vers. 3. the Priests due Hebr. the judgment or right of the Priests which the Chaldee expoundeth due unto the Priests and so the word judgment is elsewhere used for dutie Psal. 81. 5. slay a slaughter that is kill any beast for common food The originall word generally signifieth no more than to kill a beast as is noted on Gen. 31. 54. and in speciall to kill for sacrifice unto God But the large meaning is here to be chosen for it agreeth not with the former lawes in Leviticus touching sacrifices that the Priests should have the cheekes c. and the generall exposition of the Hebrewes is that this is meant of common meats oxe or sheepe implying goats also for that is usually comprehended under the name sheepe or lamb that hee or and he that is every one of the people shall give give unto the Priest Hereupon these are called gifts Of them the Hebrewes write It is commanded to give of every cleane beast that is killed unto the Priest the shoulder the two cheekes and the maw Deut. 18. 3. and these in every place are called gifts And this commandement is in use continually whether when there is a Temple or not and in every place whether within the land of Israel or without it and it is to be of common things not of things sanctified If it bee doubtfull whether the beast be a firstling these gifts must be given out of it if it be a firstling that is all the Priests Num. 18. 15. and if it bee not a firstling these gift 〈◊〉 out of it for the Priest Gifts are due of none but cleane beasts onely as it is said WHETHER OXE OR SHEEPE c. whether it bee killed for mans meat or for to feed infidels or dogs or for medicine these gifts are due of it If a Proselyte have a beast killed if it were before he was joyned he is free if after he were joyned hee is bound to give these gifts In a place where no Priests be they may priz◠the gifts and eat them and give the price to any Priest that they will If he will give these gifts to one Priest hee may or if he will divide them he may not give halfe the maw to one or halfe the shoulder but the shoulder to one and the maw to another and the cheekes to them both that is to each of them one If a priest will sell his gifts he may or give them to an Infidell c. for there is no holinesse in them at all The Priest may not violently take the gifts nor aske them with his mouth but he receives them when they are given him with honour c. Maimony in Biccurim or first-fruits ch 9. s. 1. c. the shoulder the right shoulder saith Maim ibidem s. 18. and they may not plucke off the wooll or flay them but give them with their skin and with their wooll Vers. 4. The first fruits of these see the Annotations on Exod. 22. 29. and Numb 18. 12. These were called by the Hebrewes the great heave-offering and it was to be given they say to the Priest whether it were cleane or uncleane though the corne or oile were all uncleane before it was separated the owner was bound to separate out of it an heave-offering and give it to the Priest If it were cleane the Priest did eat it if uncleane they used it for burning c. And whosoever separated the great Heave-offering or the heave-offering of the tithe hee blessed God before he separated it after the manner as he used to blesse for doing all the commandements Maim in Trumoth c. 2. s. 14 16. Other things hereabout are noted on Num. 18. and Levit. 22. of the fleece Of this there is no measure set by the Law but by the Hebrew Doctors they might not give lesse than one of sixtie the sixtieth part as of other first-fruits is noted on Exod. 22. 29. And this is not due but in the land of Israel as the first-fruits of the corne and of common beasts not of holy And of sheepe onely male and female for their wooll is meet for cloathing He that separateth the first of his fleece and it be lost is indebted for afterward untill he give it unto the priest He that saith all my fleece be first-fruits his words must be confirmed Who so hath many fleeces of first-fruits and would divide them among the priests hee may not give lesse to every one than the weight of five shekels of white wooll enough for a little coat Maim in Biccurim c. 10. Vers. 5. to stand to minister in the name c. the Greeke interpreteth it to stand before the Lord thy God to minister and to blesse in the name of the Lord. This sheweth a reason of the former duty because God had called the Priests from worldly affaires to serve him and to minister and sow unto his people spirituall things therefore they should reape the peoples carnall things as 1 Cor. 9. 11 13. By standing is noted their manner of service as is observed on Deut. 10. 8. and their continuance in the same as Psal. 119. 91. Vers. 6. a Levite This is spoken generally and so implieth either Priest or ordinary Levite who served by their courses but might at other times come up and serve voluntarily have their portion with their brethren of thy gates that is as the Greeke and Chaldee doe translate of thy cities For the Levites dwelt dispersed in the tribes of Israel Ios. 21. he sojourned his dwelling in the cities is called a sojourning as a stranger for that the priests had no inheritance with Israel v. 1. but the Israelites gave them of their inheritance cities to dwell in and the suburbs for their cattell Num. 35. 2 3. shall chuse to have his Tabernacle or Temple and publike worship there see Deut. 16. 2. and 12. 5. Vers. 7. shall minister Although the Priests and Levites ministred in their courses whereinto they were distributed and unto which they were bound 1 Chron. 24. and 25. yet if any would
The Proselyte bringeth and professeth as it is said to Abraham A father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is the father of all the whole world which are gathered under the wings of the divine Majestie And to Abraham was the oath at first that his sonnes should inherit the land Likewise the Priests and Levites doe bring first-fruits and professe because they have cities and suburbs He that separateth his first-fruits and selleth his field bringeth them but professeth not for he cannot say WHICH THE LORD HATH GIVEN ME because the land is not his And he that bought it is not bound to separate other first-fruits of that sort because he that sold it hath separated them already and if he doe separate any he may bring them but not make profession but of another sort he may separate bring and professe He that separateth first-fruits and they are lost before they come at the mount of Gods house he separate other for thē he bringeth the second but professeth not because he cannot say THE FIRST OF THE FRVIT OF THE LAND Deut. 26. 10. for they are not the first c. Hee that bringeth first-fruits of one kinde and maketh profession and commeth againe bringeth first-fruits of another kinde hee maketh no profession over them for it is said I PROFESSE THIS DAY one time in the yeere doth hee make profession and not twise He that bringeth first-fruits after the feast untill the dedication although he separated them before the feast bringeth them but maketh no profession because it is said in vers 11. AND THOV SHALT REIOYCE IN ALL THE GOOD so there is no professing but at the time of rejoycing from the beginning of the feast of Weekes untill the end of the feast Maimony in Biccurim ch 3. sect 12. c. and ch 4. sect 1. c. In that which is said of the Proselyte or Stranger Maimony differeth from his fellowes for in Thalmud Bad. in Biccurim ch 1. sect 4. it is said The Proselyte bringeth but professeth not because he cannot say which thou hast sworne to our fathers to give unto us but if his mother were an Israelitesse hee bringeth and professeth But the former well agreeth with the mystery of the Gospell for as it is prophesied in Ezek. 47. 22. Yee shall divide the Land by lot for an inheritance to you and to the strangers that sojourne among you which shall be get children among you and they shall bee unto you as borne in the countrey c. So when Christ came Zacheus the chiefe Publican became the sonne of Abraham Luk. 19. 9. and in Christ there is neither Iew nor Greeke but all are one in him and Abrahams seed and heires according to the promise Gal. 3. 28 29. And in him is this service in the mystery of it fulfilled when wee at our Pentecost that is when wee receive the first-fruits of Gods Spirit Act. 2. Rom. 8. 23. doe honour him with our persons our substance and with the first-fruits of all our increase Prov. 3. 9. offering the sacrifice of praise unto God continually the fruit of our lips confessing to his name Heb. 13. 15. For as the first of all fruits were holy so the Church is holy unto the Lord of all peoples in the earth Rev. 14. 4. Iam. 1. 18. as it is written Israel is holinesse unto Iehovah the first-fruits of his revenue Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket so the good Israelites whom God would accept for his are likened to a basket of good figs set before the Temple of the Lord even like the sigs that are first ripe and them God promiseth to acknowledge and to set his eies upon them for good and that they shall bee his people and he will be their God c. Ier. 24. 1 2 5 6 7. A Syrian ready to perish Hebr. An Aramite perishing or of perdition that is ready to perish through poverty affliction and misery As in Prov. 31. 6 7. Give strong drinke unto him that is ready to perish c. Let him drinke and forget his poverty and remember his misery no more An Aramite is after the Greeke called a Syrian as is noted on Gen. 10. 22. this Syrian here spoken of was Iacob who dwelt in Syria with Laban the Syrian twenty yeeres in hard service Gen. 28. 5. and 31. 38 40 41 42. Hos. 12. 12. and therefore though hee was naturally an Hebrew yet for his misery is called a Syrian as contrariwise Iether who by nature was an Ismaelite 1 Chron. 2 17. is for his faith and state of grace called an Israelite 2 Sam. 17. 25. And thus God said to the Iewes that dwelt in Canaan thy nativity is of the land o◠Canaan thy father was an Amorite and thy mother a Chethite Ezek. 16. 3. Others understand it here of Laban translating A Syrian was destroying my father or working his perdition and to this the Chaldee agreeth saying Laban the Syrian sought to destroy or undoe my father and the vulgar Latine A Syrian persecuted my father The Greeke differeth from both translating My father left Syria By this speech they were taught to acknowledge their first estate and originall to have beene most miserable and so we ought all to confesse Ephes 2. 2 3. a few men in Chaldee a small people they went downe but with seventy soules Gen. 46. 27. Vers. 6. evill intreated did evill or vexed and this is a commemoration of their second maine affliction whereof see Exod. 1. c. and it was afigure of our bondage under sinne and Satan which wee being delivered from are to mention with thankfulnesse Rom. 6. 17 18. Tit. 3. 3. hard servitude in Greeke hardworkes they made them serve with rigour that their lives were bitter unto them Exod. 1. 14. God would not have us forget our former miseries though wee bee come out of them hee sundry times commandeth this Thou shalt remember that thou wast a servant in Egypt Deut. 16. 12. Remember that yee having beene in times passed heathens c. were without Christ being aliens from the Common-wealth of Israel c. Ephes. 2. 11 12. Vers. 7. wee cried out in Chaldee wee praied see Exod. 2. 23 24 25. heard our voice in Chaldee accepted our praier saw in Chaldee it was revealed or manifest before him see Exod. 3. 7. our labour or our molestation Vers. 8. out stretched in Greeke and Chaldee an high arme see Exod. 7. c. terriblenesse or terrour this the Greeke and Chaldee translate visions and so in Deut. 4. 34. Vers. 9. milke and honey under which two all other earthly blessings and heavenly also in figure are implied and hereby they acknowledge the truth of Gods promises made unto their fathers whereof see the notes on Exod. 3. 8. So after in vers 15. Vers. 10. the first-fruit in Greeke the first-fruits of the fruits As wee our selves are
how it was used Exod. 29. 27. Hebrew why so called Gen. 14. 13. Hell what it signifieth Gen. 37. 35. Hin a measure how much it contained Exod. 29. 40. and 30. 24. To the Hoary head men should rise up Lev. 19. 32. Holy of Holies a place in the Sanctuary Exod. 26. 33. The high Priest might not enter into it but one day in the yeere and how Le. 16. 2 3 c. Honey unlawfull in the sacrifices Lev. 2. 11. Honey a figure of heavenly graces Deut. 32. 13. Honour what it signifieth and to whom it is due Exod. 20. 12. Horeb a mount called also Sinai Exod. 3. 1. 12. Host Saba what it implieth Gen. 2. 1. The Host or Campe of Israel must be cleane Deu. 23. 9. c. Houre for time Exod. 9. 18. Humbling a woman for defiling Gen. 34. 2. Hur a man in Israel Exod. 17. 10. I IAakob why so named Gen. 25. 26. and 27. 36. Iah the name of God Exod. 15. 2. Idols forbidden Lev. 19. 4. Idolatry with the monuments thereof to be destroyed Deut. 12. 2. Enticers and revolters to Idolatry to die Deut. 13. and 17. 2. c. Iehovah what it signifieth Gen. 2. 4. Exod. 6. 3. Iehovih Gen. 15. 2. Iesurun the name of Israel Deut. 32. 15. Iesus or Iosua Exod. 17. 8. he was first named Hoseas Num. 13. 16. he is appointed Governour after Moses Num. 27. 18. c. Iethro Iether Exod. 3. 1. If used in swearing Gen. 14. 23. and 21. 23. in praying Gen. 24. 42. in vewing Gen. 28. 20. for that Gen. 31. 52. Iles for Countries Gen. 10. 5. Image of God what it meaneth Gen. 1. 26. and 9. 6. Imbalming what it was Gen. 50. 2. Imposition of hands what it signified Exod. 29. 10. The manner of Imposition Lev. 1. 4. Incense how it was made Exod. 30. 35. c. how offered Exod. 30. 8. Incense altar Exod. 30. 1. Ingendering with divers kindes forbidden Levit. 19. 19. Inheritance what it signified Gen. 21. 10. Inheritances might not passe from tribe to tribe Nu. 36. Iniquity for punishment Gen. 19. 15. In for After Exod. 2. 23. In for because or for Deut. 9. 4. Inwards for heart Exod. 29. 13. Iordan or Iarden a river Gen. 13. 10. Num. 34. 12. Ioshua see Iesus The Iourneyes of Israel from Egypt to Canaan ' Num. 33. The sanctifying of their Iourneyes by Moses Num. 10. 35. Is for is become Gen. 3. 22. Isaak his name interpreted Gen. 17. 19. Ismael his name Gen. 16. 11. for Ismaelites Genes 28. 9. Israel why so named Gen. 32. 28. Issachar why so called Gen. 30. 18. why put in the fift place before his elder brethren Gen. 35. 23. Issues that defile men and women with the cleansing of them Lev. 15. The Iubilee or fiftieth yeere Lev. 25. 8. c. Iudging for delivering Deut. 10. 18. Iudgements or judiciall lawes Exod. 21. 1 c. Iudges and Officers to be set up with their dutie Deut. 16. 18 c. The supreme Iudges in the place which God shall chuse and their authority Deut. 17. 8 c. Iust Gen. 6. 9. Iustice Gen. 15. 6. Iustice in weights and measure Lev. 19. 36. Iust judgement required Deut. 25. 1 c. Lev. 19. 15. K KAdesh the name of a place Gen. 16. 14. called Enmishpat Gen. 14. 7. Keeping and Keepers of divers sorts Ex. 22. 10. Kidneyes what they signified Ex. 29. 13. Killing of sacrifices and who did it Lev. 1. 5. The Kings authority and dutie Deut. 17. 14 c. Kissing how used Gen. 31. 28. and 41. 40. Know for accompany Gen. 4. 1 17. and 19. 5. for care or regard Exod. 2. 25. Korahs rebellion and punishment Num. 16. L LAmbs of the first yeere as Ram of the second Lev. 2. 10. Lamb is the young of sheepe or of goats Ex. 12. 4 5. Deut. 14. 4. Land of Canaan was the Lords and might not be sold for ever Lev. 25. 23. what it figured Genes 12. 5 7. Land-markes not to be removed Deut. 19. 14. Latter daies what they are Gen. 49. 1. Laver and the signification thereof Exod. 30. 18. the manner of the Priests sanctifying there-from ibid. vers 19. It was made of the womens looking-glasses Exod. 38. 8. Laughing for joy Gen. 17. 17. and 21. 6. through weaknesse Gen. 18. 12. in mockage Gen. 21. 9. The Law the inheritance of the Church Deut. 33. 4. Law-giver Gen. 49. 10. Law how it was given with what preparation of the people and with how great terrour Exod. 19. and 20. chap. The Law delivered to the Priests Deut. 31. 9. Of reading it publikely at the end of seven yeeres Deut. 31. 10 11 c. The fire of the Law Esh dath Deut. 33. 2. Laying on hands see Imposition Leading for feeding Gen. 47. 17. Left hand for North Gen. 14. 15. Leprosie a plague Exod. 4. 6. The Law for Leprosies and their cleansing whether on mens persons garments or houses Levit. 13. and 14. chap. Lest a word of affirming Gen. 3. 3. Leven what it signified Exod. 12. 15. what it was Exod. 12. 20. Levites given to assist the Priests in stead of the first-borne of Israel Num. 3. 12 45. and 8. 16. The number of the Levites Num. 3. 15 c. The age and time of the Levites service Numb 4. 3 c. and 8. 24. The Levites charges when the Tabernacle removed Num. 4. 15 c. The manner of consecrating the Levites Numb 8. The 48. Cities and Suburbs which should be given to the Levites Num. 35. Levites were to teach the Law Deut. 33. 10. Levies power what it meaneth Deut. 33. 11. Life in Hebrew Lives and why Gen. 2. 7. Lifting up the hand for swearing Gen. 14. 22. for doing any thing Gen. 41. 44. for praying Exod. 17. 11. Lifting up the head diversly used Gen. 40. 13. 19. Lifting up the eyes for looking about Gen. 30. 10. Light Ge. 1. 3. Lights for light some bodies Ge. 1. 14. Linsey-woolsey forbidden Deu. 22. 11. Lev. 19. 19. Lions of divers names and why Gen. 49. 9. Lip for language Gen. 11. 1. Life or liveth used in swearing Gen. 42. 15. Living water what it meaneth Ge. 26. 19. Le. 14. 5. Log what measure it was Le. 14. 10. Ex. 30. 24. Looking forth of the evening or morning Gen. 24. 63. Exod. 14. 27. Locusts or grashoppers Exod. 10. 4. Lord Adonai Gen. 15. 2. and 18. 3. Love the summe and end of the Law Exod. 20. 6. Deut. 6. 5. To love ones neighbour as himselfe Lev. 19. 18. M MAgicians Gen. 41. 8. Magistrates or Rulers what manner of men they should be Exod. 18. 21. Deut. 1. 13. Making for yeelding or bearing Gen. 1. 11. for perfecting polishing c. Gen. 2. 3. for getting winning Gen. 12. 5. Making frustrate Gen. 17. 14. Males bound to appeare before God thrice a yeere Exod. 23. 17. Man Ish Gen. 2. 23. Earthly man Adam Gen. 1. 26. Man and wife for male and female Gen. 7. 2. Man added to
If then the whole tenour of that Revelation be to prophesie of matters from former types and predictions it is consonant and proportionable that the like is done in Revel 21. 2. And that 21. Chapter foretelling the restauration of the Church after the fall of Antichrist and withall as the best Expositors have opened it of the calling againe of the Iewes according to the prophesies of old and of our Apostle in Rom. 11. it is not likely but the holy Ghost who throughout those visions and in matters concerning the Gentiles alludeth to the old Testament would much rather doe the like where he prophesieth of the Iewes 3. Many particulars in that Chapter confirme this as when the Church is called by the 〈◊〉 name Ierusalem Revel 21. vers 2 10. and the Tabernacle of God vers 3. when expresse mention is made of the names of the 〈◊〉 tribes of Israel to be at the twelve gates v. 12. when the Citie is measured according to the visions of old Ezek. 40. 3. with a reed ver 1â— when God and the Lambe are called the Temple of it vers 22. and sundry the like 4. It will not be denied I suppose by men of under standing which compare the Scriptures that these last visions of Iohn have reference in many things to the last visions of Ezekiel As the gates of the Citie have their names of the tribes of Israel which there are expressed one of Reuben one of Iudah one of Levi c. 〈◊〉 48. 31 c. so the gates of this C 〈…〉 which Iohn saw have at them the names of the twelve tribes of the sonnes of Israel Rev. 21. 12. There waters issue out of Gods house Ezek. 47. 〈◊〉 so here is a pure river of water of liâ—e Rev. 22 1. There trees grow by the river Ezek. 47. 12. here the tree of life Rev. 22. 2. with other things concordant So that the state of the Church there being described from Israel and the possession of the tribes by name Ezek. 48. yeeldeth strong probability of the like allusions here and consequently of the twelve precious stones to the stones of the tribes which are no where named but by Moses in Exodus 5. And this the rather because as Aarons ornaments were for glory and beauty Exod. 28. 2. so these stones are for garnishment to the foundations of the walls of the Citie Rev. 21. 19. And the Tabernacle of Moses was walled as we may say with the twelve Tribes which compassed it in a square Numb 2. Now seeing the Saints are compared to precious stones Lam. 4. 1 2 7. 1 Pet. 2. 5. unto what company rather than to the twelve tribes described by their precious stones in Aarons Ephod may we thinke hath the Lord reference in Rev. 21. 6. Againe seeing the names of the Lambes twelve Apostles are in the foundations of this wall Rev. 21. 14. which Apostles are answer able to the twelve Patriarchs of the tribes both in number so noted by the Spirit of God v. 12. 14. and in propagation of the Church spiritually by the Gospel 1 Cor. 4. 15. Gal. 4. 19. 3 Ioh. v. 4. as the Patriarchs were fathers of the ancient Church both in the flesh and in the Lord and in government as the other governed the Tribes Psal. 45. 16. Matth. 19. 28. 1 Cor. 4. 19 21. besides other things wherein they may be compared it seemeth most fit and according to the things both in this Chapter whole Booke that the precious stones by which these twelve foundations are described should be answerable to the twelve precious stones whereon the names of the Patriarchs were graved Exod. 28. for there is no place else in the Scripture whereto they can have reference 7. Moreover there is in the Prophets another name of the Adamant or Diamond called in Hebrew Shamir which is noted of the Holy Ghost to be hard even harder than flint Zach. 7. 12. Ezek. 3. 9. and to be of use for graving Ier. 17. 1. so that the speciall things which mine Opposite observeth from Plinie an heathen writer of the nature of the Adamant are by the testimony of God found in this Shamir And it is translated the Adamant by consent of the most Interpreters both old and new and by the Greeke version in Ier. 17. 1. that if the voices of learned men may end this controversie there be as many or moe for Shamir to be the Adamant than can I suppose be brought for Iahalom And the same Prophet which useth Shamir for the Adamant when he hath reference to the stones on the Ephod retaineth the names in Exodus the Iahalom among them Ezek. 3. 9. and 28. 13. Wherefore if Shamir be the Hebrew name of the Adamant the stone Iabalâ—m in Exo. 28. may well be another than it and if another where may we safer seeke it than in Rev. 21. for the reasons before shewed That which is alleaged for the contrary from the notation of the word Iahalom and consent of many Interpreters and the like hath I confesse probability and were it not for the causes above shewed I would thinke it to be the Adamant though the notation likewise of Shamir and agreement of Interpreters may also perswade it to be the Adamant and for Plinies testimony of the Adamants that they are desired of engravers it accordeth to this Shamir as we may learne of the Prophet Ier. 17. 1. And for the price of the Adamant above the Sardonyx or any gem or other humane things as the same Plinie reporteth it will not though so it be end this question seeing it is not necessary to conclude that God would chuse the most precious thing to signifie grace in men which have it but in part especially seeing hee putteth this stone not in the first but in the sixt place as the Iahalom is ordered in Exo. 28. 18. Yea it is plainly without likelihood that God would impart the most precious thing among the Patriarchs and take it away from among the Apostles for it is sure no Adamant is to be found in Rev. 21. This were to preferre the old Tehament before the New the Law before the Gospel Moses before Christ contrary to the Apostles doctrine in 2 Cor. 3. and to make the holy Ierusalem the Bride the Lambs wife which is said to have the glory of God and her wals garnished with all manner of precious stones and many other like excellencies Revel 21. 9 10 19. c. to be inferiour in glory to Moses Sanctuary and the earthly Ierusalem and those that ministred in the same which a man of sound judgement will not easily beleeve And whatsoever Plinie saith of the preciousnesse of the Adamant we are assured from God that the Sardonix is precious Revel 21. 19 20. and Plinie himselfe confirmeth it by the example of the Tyrant Polycrates who so greatly esteemed the Sardonix in his Ring that he valued the losse thereof with all his wealth and felicity which he