and if it abide in this colour two weekes they pronounce it uncleane and burne it Likewise if 〈◊〉 spread they pronounce it uncleane and burne it As if in a garment there appeare a greene spot or a red they shut it up 7. daies and in the seventh he looketh 〈◊〉 〈◊〉 if it be spred hee pronounceth it uncleane and burneth all the garment And if it abide in the colour bâ—â— spâ—â—ad not or if it be spred but be dimmor then the 〈◊〉 〈…〉 lours wherein it was shut up or if the colour bee gr 〈…〉 e more red or more greene but not spred they 〈◊〉 the spotted place and shut it up seven daies more And in the end of those 7. daies which is the 13. day he 〈…〉 eth if it be dimmer in colour the third time then is be bound to wash it and it is cleane And if the colour be châ—â—ged from that it was as if it was greene and is 〈◊〉 or was red and is become greene hee rendeth 〈◊〉 the spotted place and burneth that which is rent 〈◊〉 and soweth a piece into the rent place and the residue of the garment is free and washed all over the second time and is cleane But if it abide in the colour wherein it was shut up at the first he pronounceth it uncleane and burneth it all A garment out of which the spot is rent at the end of the second weeke if any spot come again into it it is burnt Likewise if the spot spread in a garment after it is freed it is burnt Maim treat of Leprosie chap. 12. sect 1. 2. 4. Vers. 50. shall shut up in Greeke shall separate the plague meaning the thing that hath the plague of Leprosie on it see vers 4. Vers. 51. fretting or rankling this word is not used but in this case of leprie and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar The Greeke translateth it a continuing leprosie the Chaldee a diminishing because that which fretteth both continueth long and wasteth the thing wherein it is So in chap. 14. 44. it is uncleane it is one of the maine uncleane things and as the Hebrewes write it maketh uncleane by touching it or by bearing it or by comming in where it is As a leprous garment or warpe or woofe or any vessell of skin plagued with leprosie if but so much as an olive of them come into a cleane house all that is in the house is made uncleane both men and vessels and are all made principall uncleane things c. The leprous thing is like unto the dead as it is said Let her not be as one dead Num. 12. 12. How doth the dead defile by so much as an olive so these things also by so much as an olive Maim in Lepr chap. 13. sect 13. 14. Vers. 52. in woollen Hebr. in wooll or in flaxe that is made of wooll or of flaxe This burning of leprous garments signified the abhomination which all should have of sinne for the consuming and abolishing of it and of all instruments and moniments thereof as by comparing scriptures for some particular evils may bee gathered See Deut. 7. 25. Esa. 30. 22. Iude verse 23. Act. 19. 19. Vers. 54. command that they wash the commandement is by the Priest the washing by any man as Baal haturim here observeth Vers. 55. his colour Hebrew his eye the colour is so called because it is discerned by the eye so in Numb 11. 7. Ezek. 1. 16. and 8. 2. fret-inward or a deepe-fret that diminisheth and consumeth it the Chaldee translateth it a breaking the Greeke thus it is confirmed or fast-setled in the garment or in the warpe or in the woofe bare-inside Hebrew the fore-baldnesse thereof or in the hinder-baldnesse thereof The words before used in verse 42. for the baldnesse of the head before or behind are here applied to the garment which when the wooll or stuffe is eaten off in the out side or in the inner with the fretting leprie is thereupon called bald The Greeke translateth them the warpe and the woofe as before is noted the Chaldee in the worne or old part thereof or in the new part thereof and so other the Hebrew doctors explaine it saying Karachath is the old-worn places and gabbachath is the new Maim treat of Leprâ— c. 12. s. 9. Vers. 56. rend it rend the place of the plague out of the garment and burne it saith Sol. Iarchi But if it were still seene in the garment after this then the whole garment was burnt v. 57. Ver. 57. a plague breaking out-abroad or a spreading as the Chaldee saith an increasing leprosie In Greek a flourishing leprie Vers. 58. washed the second time Chazkuni explaineth it the second time for to clease it and the first time for to put away the plague of it These legall washings were carnall ordinances imposed on them untill the time of reformation Hebrew 9. 10. but our washing is by the blood and spirit of Christ wherby he hath washed us from our sinnes Revel 1. 5. so that we draw neer unto God with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. and clensing our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Corinth 7. 1. in us may be fulfilled that which is written These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Rev. 7. 14. CHAP. XIV 1 The rites and sacrifices in cleansing of the Leper with two birds cedar wood scarlet â—yzop and living water 10 with lambs flowre and oile 21 Lesser sacrifices for the poore leper 33 The signes of leprosie in an house 40 the pulling out of the stones thereof putting in new 45 The breaking downe of the leprous house 49 The cleansing of it if the plague be healed with birds cedar scarlet eyzop and living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovan spake unto Moses saying This shall be the law of the Leper in the day of his clensing that he shall be brought unto the Priest And the Priest shall goe forth out of the campe and the Priest shall see and behold if the plague of leprosie be healed in the leper Then the Priest shall command and hee shall take for him that is to be clensed two birds alive and cleane and Cedar wood and scarlet and eyzop And the Priest shall command he shal kill one of the birds in an earthen vessel over living water As for the living bird hee shall take it and the Cedar wood and the scarlet and the eyzop and shall dip them and the living bird in the blood of the bird that was killed over the living water And he shall sprinkle upon him that is to be cleansed from the leprosie seven times and shall make him cleane and shall let goe the living
garments and putteth on his owne common garments and goeth to his house and all the people doe accompany him to his house and he keepes afeast for that he is come out in peace out of the Sanctuarie Maimony in Iom hakippurim chap. 3. sect 7. 11. and chap. 4. sect 2. leave them there to weet as in the ages following they left them in some of the holy chambers which were about the Sanctuarie Ezek. 44. 19. Of this the Hebrewes write The white garments wherein he served on the fasting day he never served in them the second time but they were laid upon the place where he put them off as it is said HE SHAL LEAVE THEM THERE and they might not be put to any use Maim in Keleihamikdash or Implements of the Sanctuarie chap. 8. sect 5. Vers. 24. wash his flesh that is as the Greeke translateth his body so he washed before hee put on the linnen garments verse 4. and this was an usuall rite so oft as hee shifted his clothes as from this place the Hebrewes teach saying Every time that he changeth garments and putteth off garments and putteth on other garments he is charged to wash or baptise And the high Priest washed five times and sanctified that is washed his hands and feet ten times this day As at first hee put off his common garments which he wore and washed or baptised his whole body and came-up and wiped himselfe and put on the golden garments and sanctified his hands and his feete Aâ—â— he killed the daily sacrifice and trimmed the Lampes c. and offred the bullocke and 7. lambs And after that he sanctified his hands and his feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and his feete and served the service of the day as is before shewed Afterwards hee sanctified his hands and his feete and put off the white garments and washed him-selfe and wiped and put on the golden garments and sanctified his hands and his feete and offred the God for sinne which was added to this dayes service and his owne Ram and the peoples Ram which were burnt-offrings and burnt on the altar the fat of the bullockâ— and goat that were burnt without and offred the day evening sacrifice And after that he sanctified his hands and feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and feete and went into the most holy place and brought out from thence the incense 〈…〉 and the censer and after that sanctified his hands and his feete and put off the white garments and washed and wiped himselfe and put on the golden garments and sanctified his hands and feete and burnt the evening incense due for every day and trimmed the Lamps and sanctified his hands and feete and put-off the golden garments and put on his common garments and were out All these washings and sanctifyings were in the Sanctuary except the first washing which he might die without c. If the high Priest were an old man 〈◊〉 sicke they tooke off the cold from the water by 〈◊〉 made hot in the fire or by mixing hot water with the cold All other dayes the high Priest sanctifieth his 〈◊〉 and feet from the Laver of brasse as the other Priests doe but this day for honours sake he sanctifieth from a golden vessell Maimony in Iom hakipp. chap. 2. sect 2. 3. 4. 5. Of these and the like the Apostle saith their services stood onely in meats and 〈◊〉 and divers baptismes or washings and carnall or dinantes imposed on them untill the time of refor 〈…〉 or bettering Heb. 9. 10. which spiritually taught them and us to draw neere with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments his ordinarie high Priests garments appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie Sol. Iarcht expoundeth it the eight garments wherein hee serveth all daies of the yeere shall make or shall doe that is shall offer his burnt offring that was the Ram in verse 3. and the peoples ram vers 5. which figured the accomplishment of their atonement Levit. 1. 4. and the presenting of themselves unto God as new creatures to performe unto him their reasonable service Rom. 12. 1. Vers. 25. shall burne or shall perfume for the burning of the fat upon the altar and the burning of the body without the campe verse 27. Moses expresseth here and usually by two divers words What the fat signified is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar the brazen altar in the courtyard for on the goldeÌ„ altar it might not be burnt Ex. 30. 9. Vers. 26. he that sent away that is as the Chaldee explaineth it he that led or caried away that fit man forementioned in verse 21. for the scape-goat Hebr. for or to Azazel which some take here to be the place in the wildernesse The Greeke translateth it that which was sent away unto dismission his flesh in Greeke his body which was a signe that he was uncleane as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane was made in Num. 19. 8. afterward at evening for till then hee was uncleane Levit. 15. 5. After he had beene with the goat at the Rocke hee came and remained under the last boothe of the ten before noted on verse 21. untill it was darke saith Maimony in Iom hakipp. c. 3. s. 7. Vers. 27. without the Campe So the blood of this Sacrifice was caried into the holy and most holy places the sat was burned on the altar in the court-yard the body was burned without the Campe. The mysterie is opened by the Apostle that Christ cuâ— Sin-offring and sacrifice of atonement and also our high Priest entred into the holy place of heaven not with the blood of others but by his owne blood and obtained eternall redemption Heb. 9. 11. 12. 23 And as the bodies of these beasts were burnt without the campe so Iesus that hee might sanctifie the people with his owne blood suffered without the gate of Ierusalem Let us goe forth therefore unto him without the campe bearing his reproach for here have we no continuing citie but we seeke one to come Heb. 13. 11. 14. See the notes on Levit. 4. 12. 6. 30. Vers. 28. his flesh in Greeke his bodie for thâ— cause foreshewed on verse 26. Vers. 29. a statute for ever Hebr. for a statute of eternitie that is an everlasting ordinance Meaning from yeere to yeere till the ever of the Iubilee as the Iewes use to speake that is till Christ should come in whom all these figures have an end So ever is ended at the Iubilee as
a stranger such as were not of the Priests stock for other Israelites are counted strangers in this case So a stranger is here expounded by larchi a Levite or an Israelite of the heave-offring which the Chaldee expoundeth the separated thing the Greeke the first fruits it meaneth The sanctified things of the sons of Israel Num. 18. 8. 11. 19. The reason hereof was because by her mariage shee went out of her fathers house into her husbands as on the contrary a common Israelitesse by mariage with a Priest became of his house and might eate The Hebrewes say Two things are contained in this prohibition that if she a priests daughter be defiled and made an whore or profane as Lev. 21. 7. it is unlawfull for her to eate of the heave-offrings for ever according to the judgment of every prophane person for the prophane is as the stranger in all respects And if she be maried to an Israelite 〈◊〉 may never eate of the Wave-brest and of the Heave-shoulder Lev. 7. 34. although shee bee divorced or her husband dye whereof the next verse speaketh Maim in Trumoth ch 6. sect 7. Ver. 13. no seed no son saith the Chaldee version This is understood also either if she had no child or if her children be all dead as is after shewed as in her youth so that though shee hath brought forth no seed yet if she be with child shee may not eate of the holy things Maim in Trum. ch 8. s. 2. of her fathers bread The Hebrew doctors say We have heard this expounded of the bread and not all the bread shee returneth to eate of the heave-offrings but not of the wave-brest and heave-shoulder Maimony in Trumoth ch 6. sect 9. Hereupon also they inferre An Israelitesse which hath had seed by a Priest she eateth for her childs sake be it male or female though it be seeds seed unto the worlds end for it is said AND SHE HAVE NO SEED As the seed of an Israelite from a Priests daughter disableth her from eating so the seed of a Priest from an Israelitesse inableth her to eat An Israelites daughter that is maried to a Priest and he dye and she have a sonne by him if she be maried after to an Israelite she may not eate of the Heave-offrings If the Israelite dye and she have a sonne by him she may not eate because of that her son by the Israelite if that sonne of hers by the Israelite dye 〈◊〉 may eat for her first sons sake A Priests daughter that is maried to an Israelite and she have a sonne by him if she be againe maried to a Priest she may eat of the heave-offrings If he dye and she have a son by him 〈◊〉 may eate If her son dye which she had by the priest 〈◊〉 〈◊〉 not eat because of her son which she had by the Israelite If her son dye which shee had by the Israelite the returneth to her fathers house as in her youth and eateth of the Heave-offrings not of the brest or shoulder An Israelites daughter that is maried to an Isra 〈…〉 first and have a son by him and after is maried to a Priest eateth of the heave-offring If he dye and she have a son by him she eateth for her last sons sake for loe â—e enableth her to eat as his father inabled her to eate Maimony ibidem c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man that is any stranger formentioned which belongeth not to the Priests familie Targum Ionathan expoundeth it a man of Israel in ignorance or through unadvised errour But if hee doe it presumptuously hee is guilty of death by the hand of God vers 9. of beating by the hand of the Magistrate adde the fift The stranger that eateth of the heave-offrings in ignorance payeth the principall and the fift part Though hee knoweth it to bee the heave-offring and that it is forbidden him but knoweth not whether hee is guity of death for it or no loe this is ignorance and he payeth the principall and the fift part Whether he eate or drinke or anoynt himselfe with it and whether he eate the heaveoffring that is cleane or that is uncleane in ignorance he must pay the principall the fift Whosoever payeth the principall and the fift payeth to the owners and the fift part to any Priest that he will And he never payeth but according to the price that it was worth at the time when he did eate it whether it bee cheaper at the time when hee payeth for it or dearer Maimony in Trumoth c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane by suffring the holy things to be eaten of strangers as before which they heave-up that is offer or as the Greeke and Chaldee expound it separate unto or before the Lord. Vers. 16. Oâ— cause them to beare or And they shall not cause them to beare which may be understood of the Priests that they should not by their negligence cause or suffer the people to bear the punishment of their trespasse and this the Greeke favoureth saying And bring upon them iniquity Or it may be referred to the people that they should not cause them selves to beare iniquity that is the punishment of trespasse for eating the holy things The Chaldee translateth And they receive upon them iniquities and sinns when they eat in uncleannesse their holy-things Whereupon some of the Hebrewes as Sol. Iarchi here observeth understand this word them of the Priests themselves These Lawes for cleannesse corporall in all such as partaked of Gods holy things led them and us to spirituall cleannes in our communion with Christ his graces that we should have our hearts purified by faith Act. 15. 9. and sprinkled from an evill conscience and our bodies washed with pure water Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit wee may perfect our holinesse in the feare of God 2 Cor. 7. 1. For if we walke in the light as God is in the light wee have fellowship one with another and the blood of Iesus Christ his sonne cleanseth us from all sinne 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily we eate and drinke judgment to our selves 1 Cor. 11. 29. Ver. 18. all the sonnes in Greeke all the congregation of Israel These lawes following doe concerne things which were to be offred unto God in what condition and state they ought to bee before they came upon his altar therefore the speech is directed both unto Priests and people Any man Hebrew man man that is whosoever Targum Ionathan saith yong man or old man or of Heb. and of the stranger which the Gr. translateth or of the proselytes joyned unto them in Israel which were heathens converted to the faith of Gods people So differing from the alien in vers 25. his oblation in Greeke gifts by which name the sacrifices
purification the third day was mysticall having reference to the resurrection of Christ w ch was on the third day after his death 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall as being the number of perfection of the Sabbath and of accomplishing a work as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing and ceasing from our sinfull and dead works after that we are sprinkled with the bloud of Iesus and water of his Spirit Heb. 4. 9 10. and 9. 13 14. wash his cloathes w ch was a common rite for all that were defiled with other uncleannesses wherof see Lev. 11. 25. and 14. 8 9. and 15. 5. bathe his flesh in Greeke wash his body the word flesh is expressed before in v. 7. it is meant of his whole body or all his flesh as Lev. 15. 16. cleane at evening after the Sun is set at what time a new day beginneth and so in mysterie a new life to begin This cleansing of the defiled by the dead figured Christs worke of grace upon dead and sinfull men of him it is prophesied Hee shall sprinkle many nations Esai 52. 15. and of him doth the Apostle open this figure saying If the blend of buls and goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ who through the eternall Spirit offered himselfe without blemish unto God purge your conscience from dead works to serve the living God Heb. 9. 13 14. The sprinkling of the ashes of the heifer figured the applying unto us of Christs death whereunto he was delivered for our offences and was raised againe for our justification Rom. 4. 25. The living water wherewith the ashes were mixed figured the Spirit of God which they that beleeve in Christ doe receive Ioh. 7. 38 39. of which he gave this promise Then will I sprinkle clean water upon you and ye shal be clean Eze. 36. 25. These being applied unto our consciences by faith as with hyssop w ch purifieth the heart Act. 15. 9. by the preaching therof Gal. 3. 2. doe baptise us into Christs death that like as he was raised up froÌ„ the dead unto the glorie of the Father even so wee also should walk in newnesse of life Rom. 6. 3 4. And so we draw neere unto God with a true heart in sul assurance of faith having hearts sprinkled from an evill conscience and bodies washed with pure water our robes washed and made white in the bloud of the Lambe Heb. 10. 22. Rev. 7. 14. and cleansing our selves froÌ„ all filthines of the flesh and spirit we perfect holinesse in the feare of God 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors though estranged from the true life and light of Christ retained some knowledge for they say When the living water is mixed with the ashes it purifieth the uncleane whereas before that while the ashes were alone they defiled all that were imployed about them And behold the living water signified the water that is on high which taketh away uncleannesse from the ashes c. And loe when it is sprinkled on the uncleane the uncleannesse fleeth from him c. and a cleane spirit resteth upon him and purifieth him R. Menachem on Num. 19. Vers. 20. uncleane by any of the things afore-said about the dead not purifie himselfe or not be purified to wit by having the water sprinkled upon him as the Chaldee explaineth it and the latter part of this verse manifesteth that soule in Chaldee that man cut off in Greeke and Chaldee destroyed defiled the Sanctuarie by comming into it before he hath beene purified For such were shut out of the host Num. 5. 3. how much more out of the Sanctuary Therefore Porters were see there at the gates that none which was unclean in any thing should enter in 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously his punishment is cutting off Num. 19. 20. if ignorantly then he is to bring the sacrifice appointed Lev. 7. Maim in Biath hamikdesh 〈◊〉 3. s. 12. See the annotations on Lev. 5. 2 3. Vers. 21. wash his cloathes as being uncleane and so to continue untill evening likewise he that toucheth the water of separation shall wash his cloathes and be uncleane untill evening This interpretation Chazkuni here giveth of it that in the former branch uncleannesse is implied untill evening and in the latter branch the washing of his cloathes also is implied though not expressed This is one of the mysteries of this Law that a clean maÌ„ as he is called in v. 18 19. was made uncleane by sprinkling or touching the holy water which sanctified those that were uncleane and so it had contrary effects to purifie the uncleane and to poulute the cleane as the Sun melteth wax and hardneth clay Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites which in their greatest vertue did but sanctifie to the purifying of the flesh as the Apostle saith Heb. 9. 13. and yet even then also left the purifier himselfe in uncleannesse which hee had not before That by consideration of these effects the people might be led unto Christ and his Spirit who is able to purge the conscience from dead workes and to save them to the uttermost that come unto God by him Heb. 9. 14. 7. 25. The Hebrewes understand this of such as sprinkled or touched the water when there was no need as when no unclean person or vessell was to be sprinkled with it Maimony in Pharah ch 15. Vers. 22. whatsoever or whomsoever Hebr. all implying men vessels c. the uncleane to wit by the dead of whom was spoken before shall be uncleane to wit untill evening as the end of the verse sheweth and this is an inferiour degree of uncleannesse for the man or vessell polluted by the dead was uncleane seven dayes vers 11. 14. but that w ch such an unclean man or vessell touched was uncleane till the end of that day So in the Hebrew Canons A man which is defiled by the dead and the vessels which that man toucheth are uncleane seven dayes as it is said And yee shall wash your cloathes in the seventh day and ye shal be clean Num. 31. 24. But a man that shall touch a man which is defiled by the dead whether he touch him after that he is separated from the things that defiled him or touch him whiles he toucheth the dead lo this second man is uncleane till the evening as it is said in Num. 19. 22. And the soule that toucheth shall be unclean untill the evening Mai. in Tumath meth ch 5. s. 2. the soule in Chaldee the man that toucheth to wit him that is defiled as before is noted or it the thing which is defiled by the teâ—d of an uncleane man
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
feare the Lord Lev. 26. 4. Ezek. 34. 26. 27. fugitive or wanderer a curse which David wished to his enemies Psal. 59. 12. and 109. 10. contrary to the safe and setled estate of Gods people Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearfull moving of the heart as in Esay 7. 2. so the Greeke here translateth Sighing and trembling shalt thou be on the earth Vers. 13. my iniquity or my punishment for iniquity see the annotations on vers 7. and Gen. 19. 15. then may be forgiven or then thou mayest forgive Or referring it to the punishment greater then I can beare In this sense Kain murmureth against Gods justice in the former hee despaireth of his mercie So the Greeke translateth my fault is greater then may be forgiven me and the Chaldee paraphrase maketh the same exposition Here in Kain is fulfilled that saying hee beleeveth not to returne out of darkenesse and hee is waited for of the sword Iob 15. 22. And in him may bee seene seven abhominations so many as are in the heart of him that hateth his brother Prov. 26. 25. for first he sacrificed without faith secondly was displeased that God respected him not thirdly hearkened not to Gods admonition fourthly spake dissemblingly to his brother fiftly killed him in the field sixtly denyed that hee knew where hee was seventhly asketh not nor hopeth for mercy of God but despaireth and so falleth into the condemnation of the Devill Vers. 14. shall I be hid or be absent as Gen. 31. 49. This meaneth a fearefull banishment from the face or presence of God in his Church as after followeth in vers 16. Contrary to which is the appearing before Gods face in the place of his publique worship Exod. 23. 17. Psal. 42. 3. Iob professeth his faith in this respect opposite to Kains despaire Iob 13. 20. c. whosoever or every one that findeth or meeteth me This sheweth his terrour in conscience fearing just recompence and fleeing where none doth pursue as Lev. 26. 17. 36. Iob 15. 20. 21. Prov 28. 1. Amongst the ancient Romans when a man was cursed for any wicked fact whosoever would might freely kill him Dionys. Halicarnass l. 2. And of old among the Galles or French-men such as obeyed not their Priests the Druydes were forbidden the sacrifices their divine worship and those so forbidden were reputed amongst the most wicked all men shunned them and would not converse or talke with them fearing to bee defiled even by light communication with them no benefit of law was allowed them nor any honour done unto them Caesar Comment de bello Gall. l. 6. A like severe censure was also among the Greekes as K. Oedipus his words shew in Sophocles in Oedip. Tyr. Vers. 15. sevenfold that is he shall have much greater punishment for seven meaneth much or many Prov. 26. 25. Iob 5. 19. Psal. 12. 7. The Chaldee here understands it of punishment to the seventh generation Hereby God repressed further bloodshed which men else might rush into for soone after the earth was filled with violence Gen. 6. 11. He let Kain live miserably for a warning to others as David having reference hereto saith Slay them not lest my people forget make them wander abroad as fugitives by thy power Psal. 59. 12. Thus also he provided for the encrease of the world at the beginning wherefore Kains posterity is after reckoned to the seventh generation upon Kain or unto Kain to secure him from his feare Vpon him to keepe others from killing him as in another case in Ezek. 9. 4. 5. 6. they that had Gods marke set upon them were not slaine lest any or that not any slay or smite that is kill him The full speech is to smite him in soule as Gen. 37. 21. and where one Prophet saith he smote 2 King 14. 5. another expounds it hee killed 2 Chron. 25. 3. Verse 16. from the presence or from before the face of Iehovah that is from the place of Gods word and publique worship which in likelihood was held by Adam the father who being a Prophet had taught his children how to sacrifice and serve the Lord. So on the contrary to come into Gods presence or before him 1 Chron. 16. 29. is explayned in Psal. 96. 8. to be the comming into his courts Gods face or presence is mans greatest joy in this life and in that which is to come Exod. 33. 14 15. 16. Psal. 17. 15. Of which Kain was now deprived for the evill shall not sojourne with God nor fooles shall stand before his eyes Psal. 5. 5. 6. Otherwise as Gods face signifieth his al-seeing providence and government none can flee from it Psal. 139. 7. 12. Ier. 23. 24. Of Ionas it is likewise said he rose up to flee from the presence of the Lord Ion. 1. 3. dwelt or sate that is seated himselfe Sitting is used for dwelling as after in vers 10. and often in the Scriptures Nod in Greek Naid so named because Kaine was there Nad that is a vagabond as God threatneth before in vers 12. Vers. 17. knew his wife that is lay with her as v. 1. This was one of Adams daughters spoken of in Gen. 5. 4. to whom it seemeth hee was maried before And here follow seven generations of Kain reckoned for God letteth the wicked prosper in this world Psal. 17 14. he increaseth nations and afterward destroyeth them Iob. 12. 23. Enoch in Hebrew Chanoch by interpretation Catechised Instructed or Dedicated It was the name also of that godly man mentioned in Gen. 5. 18. 22. was building this manner of speech which the Greeke translation also keepeth may imply a beginning of the worke though perhaps not finished as after in the building of Babel Gen. 11. And Kains building of a citie seemeth to be for his better security from his feares and to denote his worldly affection otherwise then Abraham had who looked for a citie that hath foundations whose builder and maker is God Heb. 12. 10. the name of his sonne so proclaiming his name on the citie as David sheweth vaine worldly men doe on lands Psal. 49. 12. As Kains name signified Possession so had he possessions of children citie riches arts c. in this world all which Abel wanted whose inheritance was in heaven Vers. 18. Irad or Ghâ—irad in Greeke Gaidad for the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. are one much like another and often put one for another by the Greeke translators and in the Hebrew text it selfe as Riphath Gen. 10. 3. is Diphath 1 Chron. 1. 6. Ch 〈…〉 dan Gen. 36. 26. is Chamran 1 Chron. 1. 41. Hadar Gen. 36. 30. is Hadad 1 Chron. 1. 50. Hadarezer 1 Chron. 18. 3. is Hadadezer 2 Sam. 8. 3. and sundry the like which shew that the Hebrew letters had the same forme and figure of old which they have at this day Mehujael or Mechujael written
his death Galath 3. 13. Ierem. 4 4. Lament 1. 13. and 2. 4. This charge to rost it with fire the Iew Doctors observed precisely holding it unlawfull to bake it any manner of way also to heat a furnace and taking away all the fire to hang the Lambe therein and so â—ost it or the like they say was unlawfull Maimony Korban Pesach chapter 8. S. 9. 10. the purtâ—nance or the inward meaning that the Lambe must bee roasted all and whole not cut into peeces To signifie our full Communion with Christ whole and undivided 1 Cor. 1. 13. 30. Gal. 2. 20. Vers. 10. till the morning they were to eat up all if they could at that meale To teach care for the present injoying of Christ by faith and of his whole covenant without delay For by the morning the change of our estate is often signified Psalme 30. 6. Esay 17. 14. 2 Kings 19. 35. for our sleepe is an image of death And the Iewes have recorded that though it was lawfull to eat all the night long till the day dawning yet might none of the company eat againe after hee had slept though it were in the beginning of the night Maimony Korban Pesach chapter 8. S. 14. So Manna might not be left till the morning Exodus 16. 19. nor some other sacrifices Lev. 22. 30. burne that so it might be consumed and such was the law for other sacrifices which by being reserved over-long were made abhominable to bee eaten and must therefore be burned Lev. 7. 15. 18. 19. 6. 7. So flesh of the sacrifices that touched any uncleane thing might not be eaten but burnt Levit. 7. 19. Hereby also God might teach Israel that when the morning the time of grace in Christ is come there should be no longer reservation of those legall shadowes which should haue their accomplishment and end at our Lords death and bee condemned as unlawfull as if they were burned by the fire of GODS Word and Spirit Colossians 2. 16. 17. Gal. 4. 9. 10. 11. Hebr. 13. 9. 10. And so the Prophets fore-told that the daies should come when it should no more be said The Lord liveth which brought up the sonnes of Israel out of the land of Egypt Ier. 16. 14. neither should they say any more The Aâ—ke of the covenant of the Lord for it shall come no more to winde neither shal they remeÌ„ber it c. Ier. 3. 16. Vers. 11. girded this signifieth a readinesse to take a journey or any other work in hand 2 King 4. 29. and 9 1. Ier. 1. 17. Luk. 12. 35. 36. and figured the girding of the loynes of the minde with strength justice veritie c. Prov. 31. 17. Esay 11. 5. Eph. 6. 14. Wherefore the Apostle saith Gird up the loynes of your minde be sober and hope perfectly for the grace that is to be brought unto you at the revelation of Iesus Christ 1 Pet. 1. 13. shooes on another signe first of readinesse to goe forth Esay 5. 27. Acts 12. 8. secondly of deliverance out of bondage as the contrary to goe â—arefoot was a signe of captivity Esay 20. 4. and thirdly of joyfulnesse for their deliverance from affliction as contrariwise in sorrow men went barefoot 2 Sam. 15. 30. It was also a figure of the Gospell of peace wherewith our feet should be ready and firme Ephesians 6. 15. Of which the Holy Ghost saith How beautifull are thy feet with shooes O Princes daughter Song 7. 1. staffe to sustaine their infirmities and this in their hand was also for expedition to the journey Zach. 8. 4. Mark 6. 8. Compare herewith Iakobs speech with my staffe I passed over this Iordan Genesis 32. 10. in haste because they were now in danger and for it to goe out of Egypt in haste Deut. 16. 3. and so in haste and as with violence to apprehend and apply Christ unto them by faith Matth. 11. 12. The originall word signifieth an hastening away through feare or amazement as in Deut. 20. 3. and so may signifie the sudden feares wrought in the conscience by the Gospell of Christ at the first preaching thereof as in Act. 2. 37. though after it giveth comfort and peace This manner of eating was peculiar unto the first pasche in Egypt neither were the generations following bound to these rites when they were come to their rest in Canaan as is before noted on verse 6. Neither did Christ and his Disciples thus eat it for they stood not girded with staves in their hands but sate or rather lay downe leaning one on anothers breast as was then the Iewes manner in signe of their rest and security otherwise than they had in Egypt as their Doctors teach in the Thalmud treat of the Passeover See Marke 14. 18. Iohn 13. 12. 25. Also Esaias prophesied yee shall not goe out in haste nor depart by fleeing away c. Esay 52. 12. Passeover called in Hebrew Pesach and after in the Ierusalemitane language Pascha which name the Evangelists keepe also in the Greeke Matth. 26. 2. c. and in other tongues it is now called Pasche wee in old English called it Fâ—reld at this day we name it the Passeover according to the interpretation of the Hebrew word which signifieth to fare passe o◠〈◊〉 over as God did over the houses of the Isra 〈…〉 verse 13. 27. And as the festivall time so the Lambe then killed is called the Passeover Luke 2. 41. and 22. 7. and the Lambe of GOD Christ is so named also 1 Corinthians 5. 7. because for his sake God passeth over us and destroyeth us not with the world Iohn 3. 16. 18. Seven famous Passeovers are recorded in Scripture to have beene kept The first this which Israel kept in Egypt The second that which they kept in the wildernesse Numbers 9. The third which Iesus kept with Israel when hee had newly brought them into Canaan Iosh. 5. 10. The fourth in the reformation of Israel by King Ezekias 2 Chron. 30. The fifth under King Iosias 2 Chronicles 35. The sixt by Israel returned out of the captivity of Babylon Ezr. 6. 19. The seventh that which Iesus our Saviour desired so earnestly and did eat with his disciples before he suffered Luke 22. â—5 c. At which time that legall Passeover had an end and our Lords Supper came in the place The memoriall of Christ our Passeover sacrificed for us Vers. 12. the gods the Chaldee translateth the idols the same is againe mentioned in Num. 33. 4. And after a like thing is prophesied the Lord shall come into Egypt and the idols of Egypt shall bee moved at his presence Esay 19. 1. and againe he shall breake the images of the house of the sunne c. and the houses of the gods of the Egyptians shall be burnt with fire Ieremie 43. 13. So Laban lost his idols when Israel fled from Syria Genes 31. 19. 30. the idols and images of Babylon perished when it was destroyed Ierem. 50. 2. and
Barley and Oates But the kindes of pulse as Rice and Millet and Beanes and Lontiles and the like there is not of them any levened bread For though the meale of Rice and the like â—â—kneâ—ded and covered with cloathes like dough which is levened yet is it lawfull to be eaten for it is not levened but putrified The five sorts of corne aforesaid if they be kneaded with the liquour of fruits onely without any water they are never counted levened but are lawfull to be eaten for the juyce of fruits doe not leven but putrifie And the liquors of fruits are as wine and milke and honey and oyle olive and the juyce of apples and pomgranats and all such like But if any water be mixed with them they doe leaven They may not boyle wheat in water neither the beaten graine nor the meale for then it is perfectly levened and if that it be burst in the boylying They may not frâ—e the paste in oile in a pan But they may boyle the graine and the meale of parched corne It is lawfull to boile the corne or the meale in the liquor of fruits Likewise paste that is kneaded in the liquor of fruits if they boyle it in the liquor of fruits or frie it in a pan in oyle it is lawfull for the liquor of fruits leven not c. In any â—roth or pottage that they boile if any Barley or Wheat be found therein and the graine be burst all that broth is unlawfull for leven is mixed with it If the graines be not broken they take them out and burn them and the rest of the pottage they may eat for corne so mixed or boiled and not burst is not by the Law perfectly levened c. Maimony in treat of Leven and Unlevened bread c. 5. S. 1. c. that soule the Chaldee expounds it that man So in verse 19. cut off the Greeke saith destroyed see Gen. 17. 14. The Hebrew cannons say who so eateth so much as an olive of leven in the Passeover from the beginning of the might of the 15 night unto the end of the one and twentieth day of Nisan if he doe it presumptuously is guilty of being cut off if ignorantly he is bound to bring the sameoffring appointed for the same If hee eat any whit of leven at all it is forbidden by the law and though he bee not to be cut off or bring an offring but for the foresaid quantitie of an olive yet he that eateth lesse than that presumptuously is to be chastised with stripes Maimony treat of Leven chap. 1. S. 1. 7. from the first c. that is who so eateth leven any of these daies Vers. 16. convocation an holy assembly of all the people and so a Sabbath as Levit. 23. 39. The like order was at other feasts Levit. 23. 2. 3. 7. 21. 24. 27. 35. So these feasts were for the honour of God and increase of faith and holinesse in his people assembling for religious exercises done dressed and made ready to eat which yet on the Sabbath day was unlawfull to be done Exodus 16. 5. 23. 29. and 35. 2. 3. Vers. 17. selfe same Hebr. the strength or body of this day so verse 41. and 51. see Gen. 17. 23. I brought forth God did this by his Angell as it is written he sent an Angell and brought us forth out of Egypt Num. 20. 16. The Hebrew Doctors say The redemption from Egypt was by the hand of the Angell the Redeemer with the power of the great God as is said in Exod. 32. 11 which thou hast brought forth out of the land of Egypt with great power and with a strong hand R. Menachem on Exod. 12. Vers. 18. first The Chaldee nameth it In Nisan in the tenth day see verse 1. The Greeke saith Beginning in the fourteenth day of the first moneth Verse 19. not be found from hence the Hebrew Doctors gather Whosoever leaveth leven within his power at the Passeover although he eat not of it yet hee transgresseth two prohibitions no old leven shall be seene with thee Ezod 13. 7. and old leven shall not be found in your houses Exod. 12. 19. Moreover Leven when the Passeover is gone over it is for ever unlawfull to bee put to any use Maimony treatâ— of Leven chap. 1 S. 2 〈…〉 stranger that is strangers as the Greek translateth it opposed to the naturall Israelites to be borne afterward in the land of Canaan Vers. 21. elders by whom hee would signifie this law to all the people as vers 3. So before in Exodus 3. 16. draw out separate from the restoâ—â—he flocke and dest 〈…〉 ate unto this end as before in verse 5. 6. The Greeke translateth Goe and take 〈…〉 lambs or stocke beasts of the sheepe or goats as verse 5. So the Greeke and Chaldee translate it plurally neither is the Hebrew word tson used for one particular lambe but for many Passeover that is the Paschall Lambe called by figure of speech and 〈…〉 ally the Passeover as circumcision is called the covenant G 〈…〉 â—7 13. the Rocke Christ 1 Cor. 10. 4. bread and wine the body and bloud of Christ Mark 14. 〈◊〉 〈◊〉 〈…〉 d many the 〈◊〉 〈◊〉 P 〈…〉 followeth 〈◊〉 〈…〉 Cor. 5. 7. Christ 〈◊〉 〈◊〉 that is 〈◊〉 is killed 〈◊〉 Verse 22. hyssope called in Hebrew a 〈…〉 in Greeke by the Apostle hyssopos Heb. 9. 19. wherupon we English it eizop or hyssope but whether it were that herbe which wee commonly call by that name is uncertaine It grew out of wals 1 King 4. 33. The Iewes write that there were foure sorts of hyssope and that this spoken of in the Law was such as men used to eat of and season poâ—tuge with And the bunch spoken of was three stalkes of hyssope bound together Maimony in Misn. treat Of the red Cow chap. 3. S. 2. and chap. 11. S. 1. This herbe was used to sprinkle with in other services and purifications See Exod. 24. 6. 8. Leviticus 14. 4. Num. 19. 6. 18. and signified the instrument wherby the blood of Christ is sprinkled upon and applied unto our hearts which is the preaching of faith for faith purifieth the heart of sinners Acts 15. 9. and it commeth by the preaching of the Word Rom. 10. 14. 17. which ministreth unto us the spirit Galat. 3. 2. and wee are elect through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ 1 Pet. 1. 2. which purgeth our consciences from dead workes to serve the living God Hebr. 9. 14. See Psal. 51. 9. strike or sprinkler Hebrew make touch which the Greeke translateth set or put the Chaldee sprinkle not goe This also was but at the Passeover in Egypt for the present danger of death by the destroying Angells after it was not required and Christ with his Disciples went out that night they are the Pasche Matth. 26. 30. The houses of the Israelites thus sanctified by the paschall Lambe and blood thereof out
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
a garment it was to be washed Levit. 6. 27. so here he that gathered up ashes was to wash his cloathes for it could not be but some of the ashes would light upon them See the notes on vers 7. the stranger that sojourneth in Greeke the proselytes that are adioyned Vers. 11. of any soule of man that is of any dead man or any corpse of man the soule is here used for the dead bodie as is noted on Levit. 19. 26. and Numb 6. 6. and this is an explanation of the former dead that it is meant of man onely for hee that touched a dead beast was not uncleane seven daies but one day only Lev. 11. 24 27 39. neither was he to be sprinkled with these ashes Sol. Iarchi here saith it is spoken to except the soule of a beast for the uncleannesse thereby needeth no sprinkling uncleane seven dayes during which time of his uncleannesse he might not come into the Sanctuary nor touch any holy thing Levit. 7. 19 21. nor be in the Lords Campe Numb 6. 2. unto which the citie Ierusalem was answerable in the ages following called therefore the Holy Citie Nehem. 11. 1 18. Matth. 4. 5. And hereby was figured such as were dead in trespasses and sinnes Ephes. 2. 1. and such as have their consciences defiled by dead workes Heb. 9. 13 14. which may not enter during their uncleannesse into the city of God Râ—vel 2â— 27. Of this legall pollution the Hebrewes have these sayings A dead person defileth by touching by bearing and by the Tent with seven daies uncleannesse The uncleannesse by touching and by the Tent are expressed in the Law Num. 19. 11 14. Vncleannesse by bearing is by tradition gathered by consequence For if a dead beast which maketh one uncleane but till evening and defileth not by the Teâ—t doth defile by bearing as is written in Levit. 11. 25. how much more doth a dead man And as a dead beast which by touching defileth till evening defileth 〈…〉 evening by bearing so a dead man which by touching deâ—ileth seven daies defileth also seveÌ„ daies by bearing Vncleannesse by touching spoken of in every place whether of a dead man or other uncleane things is when a man with his flesh toucheth the uncleane thing it 〈◊〉 whether it be with his hand or with his foot or with any other part of his flesh c. Vncleannesse by bearing spoken of in any place either of a dead man or of other uncleane things is when a man beareth the uncleane thing although hee touch it not although a store be betwixt him and it Forasmuch as he beareth it he is uncleane whether he beare it on his head â—r 〈◊〉 his hand or with any other part of his body 〈◊〉 though the uncleane thing hang by a threed or by 〈◊〉 haire if he hand the threed on his hand and lâ—â—t up 〈◊〉 uncleane thing by it loe he beareth it and is uncleaâ—â— Nothing is defiled by bearing save man onely 〈◊〉 vessels As if a man hold in his hand ten vessels one above another a dead carkasse or any the like thing be in the uppermost vessell the man is unclean by bearing the carkasse and the vessels upon his hand are all cleane save the uppermost vessell which the uncleane thing toucheth and so in all like cases c. There is no kind of living thing which is defiled whiles it is alive or that doth defile whiles it is alive save man only and he that is of Israel c. A dead man defileth not till his soule be departed from him as it is written The soule of a man that is dead Num. 19. 13. A dead untimely birth c. defileth by touching by bearing and by tent as a great man which is dead as it is written He that toucheth the dead of any soule of maÌ„ NuÌ„ 19. 11. Likewise so much as an olive of a dead mans flesh either moist or dry as a potsherd defileth as doth a whole dead man A lim cut off from a living man is as an whole dead man defileth by touching by bearing and by tent though it be but a little lim of a child of a day old c. A lim separated from a dead man defileth also by touching by bearing by tent as doth the dead man c. Maim tom 3. in Tumath meth ch 1. 2. These other the like legall pollutions teach Gods people how carefull they should be that they defile not themselves with sin or communion with dead and sinfull works as the Apostle saith Touch not the uncleane thing 2 Cor. 6. 17. Be not partaker of other mens sins keepe thy selfe pure 1 Tim. 5. 22. Vers. 12. He shall purifie himselfe by sprinkling the foresaid water as the Chaldee expoundeth it He shall sprinkle the Greek He shall be purified The originall word signifieth to purifie from sin which sheweth that this outward uncleannes figured the pollution of the soule by sin and the purification here commanded signified repentance from dead works and faith towards God w ch purifieth the heart Heb. 6. 1. Act. 15. 9. with it with the water fore-spoken of v. 9. and the ashes as Targum lonathan here expresseth the manner whereof followeth he shall be cleane that is as the Greeke translateth and he shall be cleane and in the seventh Chazkuni here observeth Lest any should thinke if he forget and be not sprinkled in the third day he may be sprinkled twise on the seventh day and it will serve the turne as if he were sprinkled on the third day and on the seventh therefore the Scripture saith If hee purifie not himselfe in the third day and in the seventh c. for it is necessary that there be three dayes betweene sprinkling and sprinkling Vers. 13. the soule that is the corps as before is shewed that is dead in Greeke if he be dead From these words the Hebrewes gather that the diad defileth not till his soule be departed Maim in Tumath meth c. 1. s. 15. For death is the departing of the soule from the body Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle if hee come in that estate into the court of the Tabernacle yea though he have washed himselfe yet if he have not bin sprinkled the third day and the seventh day he defileth it as Iâ—â—chi here noteth and Moses after sheweth that soule shall be cut off in Chaldee that man shall be destroyed This is meanâ— if he come in presumptuously but if he doe it ignorantly he is to bring a sacrifice Lev. 5. 3. 6. So the Hebrewes explaine this Law Maim in Biath hamikdash ch 3. sect 12. See the notes on Num. 6. the water of separation in Greek and Chaldee the water of sprinkling This signified that when any have sinned he cannot be cleansed from it before God by any of his owne workes nor satisfie by his owne sufferings but only by having his conscience sprinkled with the bloud of Christ
often moved with extasies carried themselves strangely some in contempt would call them mad men 2 King 9. 11. Ier. 29. 26. blindnesse this is both in body and minde Esay 42. 19. The contrary blessing wee receive by Christ Esay 42. 7. 16. astonishment or amazement wondring this is threatned even to the Prophets in Ier. 4. 9. and other unbeleevers Habak 1. 5. Act. 13. 41. Vers. 29. groping or feeling meant as an effect of blindnesse of soule as Paul speaketh of Gods workes to the heathen that they should seeke the Lord if haply they might seele or grope after him and finde him Act. 17. 17. So it is said of the wicked in Iob 5. 14. They meet with darknesse in the day time and grope in the noone day as in the night and in Iob 12. 25. They grope in the darke without light save thee that is as the Greeke translateth it thou shalt have no belper So in 2. Sam. 22. 42. they looked but there was none to save Vers. 30. lie with her or defile ravish her The Hebrew Shagal signifying the act of generation as here and in Esa. 13. 16. and Zach. 14. 2. expounded in the Hebrew margine to bee read Shacab which is to lie with make it common that is gather and eat the grapes thereof See Deut. 20. 6. On the contrary when God promiseth grace hee saith the planters shall plant vines and shall make them common Ier. 31. 5. Vers. 31. not returne that is not be returned or restored as the Greeke explaineth it See the Annotations on Gen. 2. 20. and 16. 14. to save in Greeke no helper as v. 29. Vers. 32. faile or be consumed to wit with longing or desire so it is elsewhere spoken of the eies in Psal. 119. 82. of the soule Psal. 84. 3. and of the reines Iob 19. 27. where Iob speaketh of his desire to see God at the resurrection no power in thy hand so the Chaldee expoundeth it and the Greeke thy hand shall not be strong or able or wee may interpret it nothing shall bee in the power of thine hand The contrary is in Mich. 2. 1. Gen. 31. 29. Vers. 33. eat up or devoure this judgement came upon Israel by the heathens Esai 1. 7. Ier. 5. 17. and 8. 16. Vers. 34. for the sight in Greeke for the sights or visions meaning that they should see such heavy troubles as should make them mad through feare and sorrow being without faith comfort and patience These are the lively and powerfull effects of the Law upon the conscience of sinners that it bereaveth them of all sense of Gods favour for the Law is not of faith Gal. 3. 12. Vers. 35. evill boyle sore or malignant ulcer such a plague spirituall God sendeth on the Antichristians Rev. 16. 2. And in body Iob was afflicted with such from the sole of his foot unto the top of his head for the triall of his faith and patience Iob. 2. 7. Vers. 36. bring or lead make goe into captivity This foretelleth the overthrow of their state which was accomplished by Assyria and Babylon 2 King 17. 6. and 25. 1. c. thy King in Greeke thy Princes both were fulfilled 2 King 24. 14 15. other gods as in their owne land they served other Gods that is Idols of wood and of stone Ier. 2. 27. so God threatneth to send them as slaves into other lands where they would doe the like though by his Prophets hee warned them not to doe so Esay 44. 8 9. c. Ier. 10. 2 3 11. So for making an Idoll in the Wildernesse God had before given them up to worship the host of heaven Act. 7. 41 42. The Chaldee here translateth thou shalt serve peoples that serve idols of wood and of stone So after in v. 64. Vers. 37. a by word a sharpe or â—â—tting taunt this God threatned againe immediatly before it came to passe Ier. 24. 9. and before that in Solomons daies 1 King 9. 7. and it came upon them as Psalm 44. 14 15. c. Vers. 38. the Locast that is Locâ—sts see the judgements here threatned fulfilled in Ioel 1. 4. Amos. 4. 9. and 7. 1 2. Hâ—g 1. 6 11. Vers. 42. Grashâ—pper called in Hebrew Tselatsal a word here onely used the Greeke translateth it erisâ—bee which is a blasting or mâ—â—dew that spoileth corne Vers. 44. the head or for the head that is the chiefe which the Chaldee expoundeth strong as the taile is in Chaldee the weake see v. 13. Vers. 46. for a signe the Greeke and Chaldee translate plurally signes and wonders thy seed Chaldee thy sonneâ— Vers. 47. goodnesse of heart the Greeke translateth it a good heart the Chaldee truth of heart it meaneth also gladnesse as in Esay 65. 14. it is opposed to sorrow Of this the Iewes made confession when they were returned from Babylon Nehem. 9. 35. of all Greeke of all things and Thargum Ionathan addeth of all good and so in v. 48. want of all good Vers. 48. yoke of iron that is hard servitude under heathen Rulers as Ier. 28. 13 14. for servants are said to be under the yoke 1 Tim. 6. 1. Vers. 49. as the Eagle that flieth swiftly and violently therefore the Greeke translateth like the violence of an Eagle This is a prophesie of the Babylonians the Lion with Eagles wings Dan. 7. 4. So Nebuchadnezzar is likened to a great Eagle with great wings c. Ezek. 17. 3. 12. not heart that is not understand see the notes on Gen. 11. 7. Vers. 50. of a strong face that is bold fierce cruell and as the Greeke translateth impudent This title is given to Antiochus Epiphanes the great afflictâ—r of the Iewes Dan. 8. 23. not regard not respect or honour any person Vers. 51. fruit of thy cattell thy young beasts See the fulfilling of this mentioned before the captivity Esay 1. 7. corne The enemies devouring of these earthly blessings in Canaan the holy land figured also that Israel should for their sinnes bee deprived of Gods heavenly blessings till God should turne them againe to himselfe by the faith of the Gospell and then hee sweareth If I give that it surely I will not give any more thy corne to be meat for thine enemies and the sonnes of the stranger shall not drink thy wine for which thou hast laboured but they that have gathered it shall eat it and praise the Lord and they that have brought it together shall drinke it in the Courts of my holinesse Esay 62. 8 9. Vers. 52. thy gates in Greeke and Chaldee thy cities so vers 55. See this fulfilled 2 King 17. and 25. Vers. 53. the fruit of thy 〈◊〉 in Chaldee the children of thy bowels The like threatning is in Levit. 26. 29. Ier. 19. 9. fulfilled 2 King 〈◊〉 29. Lam. 4. 10. Vers. 54. eie shall be evill that is he shall grudge and envy see Deut. 15. 9. The Greeke translateth he shall be witch with his eie So in v. 56. of his bosome
The Watchmen or The Keepers Warders These signifie the officers or Ministers of the Church and Citie of God for the Priests and Leviâ—es kept of old the watch for charge of the Lord Numb 3. 7. 8. So in Esay 62. 6 it is said I have set watchmen upon thy wals 〈◊〉 Ierusalem which shall never hold their peace day nor night c. found me It is not said thee sought thâ—m but they found her which phrase signifieth diligence rather on their part and 〈◊〉 thing unlooked for on hers So God is said to find his people in the wildernesse Deut. 32. 10. and afflictions doe find men as Psal. 116. 3. and 18. And this accordeth with the Watch-mens dutie to find out such as wander about the city in the nights After shee spâ—aketh of the like and more that the Watchmen found her and smoâ—e her c. Song 5. 7. Saw ye him She inquireth of them for Christ but here is no mention of any thing they said to her before nor of any answer they gave to her demand after It is problable by this their silence and her words following that they told her no tidings of her beloved Whether the fault were in them that they were such as are spoken of in Esa. 56. 10. blind watchmen dumbe dogs that could not barke or in her selfe that could not by the doctrine of the Ministers apprehend apply Christ unto her conscience and comfort Ver. 4. but a little or a very little meaning either time or distance of place passed from them so she stayed not with them because her beloved was not among them but continued seeking otherwhere For neither the society of brethren or Church or Ministers can comfort the afflicted conscience unlesse Christ himself be apprehended by faith but I found or untill I found here after much seeking without fainting or discouragement when meanes faile she findeth Christ to the Comfort of her conscience Thus the promise is fulfilled Seeke and yee shall find Mat. 7. 7. not let him goe or not leave him shewing herein Iakobs faith when he wrastled with the Angel Gen. 32. 26. I will not let thee go except thou blesse me This is done when the doctrines promises of the Gospel are by faith retained as it is said Take fast hold of instruction let her not goe Pro. 4. 13. my mothers house Hereby any chiefe City Politie or solemne place of assembly is signified 2 Sam. 20. 19. Esay 50. 1. Ier. 50. 12. Ezek. 19. 10. The mother is Ierusalem which is above the mother of us all which is figured by Sarah the Freewoman and signifieth the new Testament or covenant of Grace Gal. 4. 24. 26. The house and chamber wherein she conceiveth us by the preaching of the Gospell is outwardly the Church 1 Tim. 3. 5. inwardly the hart and conscience where faith dwelleth Rom. 10. 16. Gal. 4. 19. Thus by the Spirit she getteth unto her selfe more constant assurance of her election and salvation by Christ and by his presence through his Word Ordinances her state Church politie is set up and stablished So after in Song 8. 2. Vers. 5. I adjure you c. She having obtained Christ againe with constant purpose of heart to retaine him reneweth her contestation and charge of sanctification of life such as becommeth the Gospell and of patient suffering adversitie for his name that Christ bee not provoked by â—inne to leave his people For as Moses said unto Israel If ye turne away from after him hee will yet againe leave them in the wildernesse and yee shall destroy all this people Num. 32. 15. See the annotations on Song 2. 7. where this charge was first given in these same words Ver. 6. Who is this this woman speaking of the Church by the example of Israel who went up froÌ„ the wildernesse unto Canaan the promised inheritance Num. 10. 33. c. This seemeth to imply a new company oâ— state of a Church rising up in the world or it is the speech of strangers admiring the glory of the Spouse of Christ who was seene before of Christ by her faith and is now beholden of others by her order the two things most respected in the Church of God Collossians 2. 5. in which she marcheth through the widernesse of this world towards her heavenly rest So when Christ came riding into Ierusalem all the Citie was moved saying Who is this Mat. 21. 10. commeth up or ascendeth as the going into Aegypt is called a descending or going downe Genesis 42. 2. and 46. 3. 4. so the going out from thence is called ascending or going up Exod. 13. 18. and 33. 3. Deut. 9. 23. The way of life is above to the wise that he may depart from hell beneath Pro. 15. 24. from the wildernesse the wildernesse of the land of Aegypt was a figure of the world as the Prophet teacheth us when he mentioneth the wildernesse of peoples Ezek. 20. 35. 36. So Christians are not of the world but he hath chosen them out of the world Ioh. 15. 19. pillars of smoake or vapours of smoake as the Holy Ghost translateth it in Greeke Act. 2. 19. from Iocl 2. 30. In Hebrew it hath the name of Palme trees such as the stature of the Church is likened unto in Song 7. 7. which are upright and tall like pillars and smoky vapours mounting upright are so called by similitude The Spouse of Christ is here likened to pillars of smoake because her journey tendeth right upward to heaven moved by the fire of Gods spirit And whereas in Ioel 2. 30. and Act. 2. 19. blood and fire and pillars of smoake are signes of Gods wrath against the contemners of his word and Church and smoke in the Scriptures is usually a signe of anger here also the like may bee implyed Againe as smoake is darke and hindereth from seeing and the cloudy pillar was darke to the Aegyptians Exo. 14. 20. so is the Church and glory thereof obscure unto the world by reason of her afflictions in this life which were resembled unto Abraham by a smoaking oven Gen. 15. 17. But chiefly this seemeth to denote the sanctification of the Church who as a spirituall sacrifice ascendeth upto God on the Altar Christ by the fire of the spirit resolving the earthly matter to ashes remaining beneath and the other unto smoake mounting up unto God perfumed or becensed with Myrrh the Church is perfumed and made of sweet odout by Christ 〈◊〉 agge of myrrh that lodgeth betweene 〈◊〉 bâ—â—sts Song 1. â—3 whose death was like myrrh biâ—ter in tast lot of sweet smell with this she was perfumed by knowing him and the power of his resurrection the fellowship of his suffrings being made conformable unto his death Phil. 3. 10. And with the odour of this incense she is comforted according to the Proverbe Ointment and perfume rejoyce the heart Prov. 27. 9. and frankincense Myrrh was used in the holy anointing oile and frankincense in the