shew Gods acceptation of it that it should be as meat to him and withall to expresse his love who reckons himself as a guest at their feasts Vers 16. All the fat is the Lords That is it must be burnt upon the altar neither may the priest nor owner eat of it Vers 17. It shall be a perpetuall statute for your generations throughout all your dwellings c. Upon the Lords setting apart the fat of all sacrifices to be his peculiar portion and to be burnt upon the altar there is here a more generall statute given them in charge towit that the people should never eat any of this fat of these beasts fit for sacrifices no not in their oâ—n private dwellings when they killed them for their ordinary food and not sor sacrifices which was doubtlesse to keep in them a reverend remembrance of these holy rites and the spirituall mysteries signified thereby Indeed there is great difference of judgement amongst Expositours concerning this law to wit whether the eating of all fat was here forbidden the Israelites or onely the eating of the fat of their sacrifices But for this we must know 1. that it is meant onely of the fat of beasts that were appointed for sacrifices for so much is expressed chap. 7. 23. Yâ— shall eat no manner of fat of ox of sheep or of goats 2. that it was not meant of such fat as is mixed with the flesh of such beasts as in the shoulder breast c. for such fat they were doubtlesse allowed to eat whence Deut. 32. 14. The fat of rammes and lambs of the breed of Bashan and goats is râ—ckoned amongst the dainties which God had given the Israelites in the land of Canaan but it is meant onely of the fat which we call suet or tallow the fat before mentioned which when these beasts were sacrificed was alwayes burnt upon the altar and 3. for this fat it is farre more probable that the Israelites were by this law forbidden to eat of it at all times and in all places whenever they killed either sheep or ox or goat for their ordinary food not onely because it is said that this should be a law for them throughout all their dwellings that is even when they killed these cattel at home in their own private dwellings but also especially because fat and bloud are here joyntly alike forbidden Now the bloud even of those cattel which they killed at home for their private use they might not eat the reason whereof see in the note upon Gen. 9. 5. and therefore not the fat neither CHAP. IV. Vers 2. IF a soul shall sinne through ignorance c. Hitherto in this book direction hath been given for burnt-offerings meat-offerings and peace-offerings Now the Lord here beginnes his directions for those offerings whereby expiation was made for some particular sinne which the offerer found himself guilty of which in some cases were called sinne-offerings and in some cases trespasse-offerings The first generall command concerning these is in these words to wit that if a soul that is any person whatsoever should sinne through ignorance against any of the commandments of the Lord then that person should bring a sinne-offering by way of expiation for that sinne where by sinnes committed through ignorance or errour for so the word in the originall may also be rendered are not onely meant such sinnes as men commit and yet know not that they sinned as being ignorant of the fact done or of the unlawfulnesse of the fact thinking they did well when indeed they transgressed some law and commandment of God but also such sinnes as men commit through infirmity and weaknesse when they are suddenly overtaken in a fault as the Apostle speaks Gal. 6. 1. overborn by the strength of their lusts and corrupt affections which do for the present as it were blind their judgement and reason and so they do not for the time mind the law of God or not lay it to heart as they ought to do Yet withall we must consider that it is no way probable that all sinnes of this nature are here intended but onely such greater externall sinnes for which the conscience is more likely to be stricken then for every ordinary aberration for who can think that there was a severall sinne-offering to be brought for every transgression of Gods law though but in thought or word which in the best are every day so many No other sinnes were expiated by the dayly burnt-offerings which were offered for the whole Church or by the sacrifice offered on the day of atonement concerning which it is said Levit. 16. 30. On that day shall the priest make an atonement for you to cleanse you that you may be clean from all your sinnes before the Lord. These sinne-offerings were onely for such particular sinnes for which their consciences were in a more speciall manner smitten and they were all types of Christ for For God made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him 2. Cor. 5. 21. Vers 3. If the priest that is anointed do sinne c. That is the high priest who onely was anointed in the ages following as is before noted upon Exod. 29. 7. 40. 15. now in that the Leviticall high priest had himself need of an offering for sinne they were taught that he was not the Mediatour that could stand between God and them and make a perfect atonement for them but that they were to look for another in whom there was no sinne of whom the Leviticall high priest in his holy garments was a shadow and type See Heb. 7. 26 27 28. For such an high priest became us who is holy harmlesse â—ndefiled and separate from sinners who needeth not dayly as those high priests to offer â—p sacrifice first for his own sins and then for the peoples c. Then let him bring for his sinne which he hath sinned a young bullock c. A greater sacrifice then the common persons vers 28. or the rulers vers 22. and equall to the congregations vers 14. because his sinne was greatest and most pernicious to the people Vers 4. And shall lay his hand upon the bullocks head c. So testifying his faith and resting on Christ whom that sacrifice figured See the note upon chapter 1. 4. Vers 5. And the priest that is anointed shall take of the bullocks bloud This anointed priest is the sinner himself Heb. 7. 27. who is here injoyned to take of the bullocks bloud and bring it to the tabernacle of the congregation that is into the tabernacle which was not yet prescribed to be done in any other sacrifice and this shewed that by the bloud of Christ we have a way opened into heaven Heb. 10. 19. 20. Having boldnesse to enter into the holiest by the bloud of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his
that I say the sinne here intended is I conceive rash and unadvised swearing and because if a man swore to do good to his neighbour when it was not in his power he did thereby engage himself for some good to his neighbour which afterwards his neighbour could not enjoy and if he swore to do evil to his neighbour there was at least a purpose of trespassing upon him which was in Gods eye as if he had done it therefore he is enjoyned for this sinne to bring a trespasse-offering though at first it be hid from him that is when at first he bound himself by this oath through passion or unadvisednessâ— he did not know or consider that he sinned in so swearing yet when he knows of it saith the â—ext that is when he iâ— once convinced that he hath sinned herein then he shall be guilty in one of these then the guilt shall lye upon his conscience whether he hath sworn to do good or evil and for his atonement he must bring a trespasse-offering unto the Lord as is added in the following verses Vers 5. And it shall be when he shall be guilty in one of these things That is when he shall be guilty in one of these three cases before named he shall confesse his sin laying his hand upon the sacrifices head so shall make an atonement for himself Vers 6. And he shall bring his trespasse-offering c. This also no lesse then the sinne-offering was a type of Christ whose soul was made an offering for sinne Isa 53. 10. The word in the originall is the same that is here translated a trespasse-offering Now how the trespasse-offering differed from the sinne-offering is noted befoâ—e upon the first verse of this chapter Vers 7. And if he be not able to bring a lambe c. This exception was not onely for these particular offenses before named but for all where a sinne-offering was to be brought by the common people that in no case poverty should disable a man to make his peace with God Now concerning these turtle doves and young pigeons see the note upon Levit. 1. 14. One for a sinne-offering and the other for a burnt-offering Which werâ— also or atonement Levit. 1. 4. Vers 8. And wring off his head from his neck but shall not divide it asunder This direction concerning the turtle dove or young pigeon that was to be offered for a sinne-offering may be understood two severall wayes either that the priest was to wring off the head but not to divide the body of it asunder or else which is the commonest exposition that he was to break the neck of it asunder but yet not to pâ—ll the head quite off from the body of which see the note upon Levit. 1. 15. Vers 11. But if he be not able c. then he that sinned shall bring for his offering the tenth part of an Ephah c. That is the tenth part of a bushell the tenth part whereof was called an Oâ—er Exod. 16. 36. near about our pottle He shall put no oyl upon it c. To distinguish this sinne-offering from those other meat-offerings whereof see Lev. 2. 1. Besides this happely might signifie that neither by any grace in us whereof the oyl was a signe nor by any prayersof ours whereof the frankincense might be a signe but onely by Christ we are reconciled unto God whereof this meat-offering was a type or else because the oyl frankinâ—â—nse might signifie the joy gladnesse of him that brought the offering the Lord might appoint these to be left out in the sinne-offering because of the sorrow humiliation of spirit required in him that brought this offering as we may see in a like case Num. 5. 15. Vers 15. If a sâ—ul commit a trespasse and sinne through ignorance The Hebrew word translated here commâ—t a trespasse though it be generally used for all transgression and disloyalty that the inferiour committeth against the superiour yet for the most part it is applyed to evils committed against the Lord in his holy things and so â—â—gnifieth sacrilegiously to trespasse upon the Lord and his prieâ—ts by â—ny wrong done to God in his holy things when by any mans ignorance unadvisednesse or errour for it must not be understood of thâ— presumptuous defrauding God of those things which belonged to him God was damaged in his offerings as when any man payed not the full tithe due or did work with his first-born bullock or shear his first-born sheep or keep back ought of the price of things dedicated to holy use or take any of the priests portion in the sacrifices c. Then â—e shall bring for his trespassâ— unto thâ— Lora a ramme c. A greater sacrifice then was brought for other trespasse-offerings to shew the greatnesse of the sinne of sacriledge With thy estimation by shekels of silver c. That is with as much money as thou the priest shalt value the damage at according to the shekels of the Sanctuary for so it is explained ver 16 18. Vers 16. And shall adde the fifth part thereto c. For so much was also added to holy things redeemed Levit. 27. 13 15 19. But if he will at all reâ—eem it then he shall adde a fifth part thereof unto thy estimation And if he that sanctified it will redeem his house then he shall adde the fifth part of the money of thy estimation unto it c. Vers 17. And if a soul sinne and commit any of these things c. The ram injoyned for a sinne-offering makes it clear that Moses here speaks concerning the same sinne of sacriledge whereof before onely this particular is again more clearly urged that though he wist it not though he was utterly ignorant yet he must as guilty bring this sacrifice for his atonement CHAP. VI. Vers 2. IF a soul sinne and commit a trespasse against the Lord c. This Law is concerning sinnes done wittingly where an injury is done to a neighbour and God also is particularly offended by a liâ— and false oath Vers 5. He shall even restore it in the principall That is the very thing it self or the full worth of it And shall adde the fifth part more thereto c. If he were judicially convicted of it he was to be proceeded against according to those judiciall Laws Exod. 22. which injoyn double paiment but this Law is for those who touched in conscience confesse that whereof they could not be convinced by the Law in which case they were onely to adde a fifth part and to give it unto him to whom it appertaineth whether the first owner or the heire c. Vers 9. Command Aaron and his sonnâ—s c. Hitherto the substance of the sacrifices have been prescribed now the severall rites of each are described more particularly And first for burnt-offerings though the daily burnt-offering which was offered every morning and the last every evening is here chiefly intended Because of the
respect to divers parts of this mountain which had severall names and hence it is that Cant. 4. 8. Shenir and Hermon are mentioned together as distinct mountains Vers 11. For onely Og the King of Bashan remained of the remnant of giants That is there was none left of that gigâ—ntine race in the kingdome of Bashan but Og onely That there were many other giants at this time in other places is most evident for immediately after the Israelites enâ—â—ed Canaan Caleb drove out of Hebron Sheshai and Ahiman and Talâ—ai the children of Anak Josh 15. 14. Yea in Davids time there were many giants as Goliah whom David slew Ishbi-benob and divers others 2. Sam. 21. 16. c. But this is spoken onely of the countrey of Bashan Behold his bedstead was a bedstead of iron is it not in Rabbath of the chil-of Ammon How this bedstead which was made of iron that it might be strong enough to bear his huge massâ—e body should come to be in Rabbath the chief citie of the Ammonites being not expressed we cannot say sufficient it is that thither it might be conveyed by many severall means as it might be taken in some war between the Ammoniâ—es and this King and so kept as a glorious Trophic of their victory or it might be given as a present to the Ammonites and so kept as a strange memoriall of the huge stature of thiâ— King of Bashan Nine cubits was the length thereof and foure cubits the breadth of it after the cubit of a man That is the common cubit of an ordinary man Now the cubit of a man being usually a foot and half according to this measure his bed was foure yards and a half long and two yards broad Vers 13. And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manassâ—h c. See Numb 32. 39 40. Vers 14. Jair the sonne of Manasseh took all the countrey of Argob c. See Numb 32. 41. Vers 17. Chinnereth even unto the sea of the plain even the salt sea under Ashdoth Pisgah Eastward What the sea of Chinnereth was which is mentioned here as a part of the bound of that land which was given to the Reubenites and Gadites you may see in the note upon Numb 34. 11 12. As for Ashdoth Pisgah we see vers 27. that Pisgah was a hill and so Ashdoth Pisgah was after the name of a citie there adjoyning in Reubens land Josh 13. 20. at the foot of this hill Vers 23. And I besought the Lord at that time c. To wit after all these things before related when the Lord bad him go up into a mountain and see the land Numb 27. 12. then did Moses intreat the Lord earnestly that he might go into the land of Canaan as knowing that his threatnings are many times conditionall and therefore it might be the Lord would be intreated by him Vers 24. O Lord God thou hast begun to shew thy servant thy greatnesse c. There is here an argument drawn from former mercies to move God to go on and to perfect the mercy begun Vers 25. I pray thee let me go over and see the good land that is beyond Jordan that goodly mountain and Lebanon There is much arguing amongst Expositours to find out what that goodly mountain is whereof Moses here speaks some understanding it of one mountain some of another but I conceive that it is the land that lay next beyond Jordan which they might see from the place where the Israelites now were that is here called that goodly mountain that is that goodly mountanous countrey and that then he adjoyns Lebanon which was in the farther part of the land of Canaan to imply that he desired to see the land quite through Vers 26. But the Lord was wroth with me for your sakes See the note upon chap. 1. 37. Vers 27. Get thee up into the top of Pisgah c. See the note upon Numb 27. 12. CHAP. IV. Vers 1. NOw therefore hearken O Israel unto the statutes c. They that will have a difference put betwixt the two words here used statutes and judgements say that by statutes or ordinances are meant those laws which taught the service of God called by the Apostle ordinances of divine service and by judgements those laws that concerned their duties towards men and the punishment of transgressours As for the promise of life made here to those that kept these laws see the note upon Levit. 18. 5. Vers 6. Keep therefore and do them for this is your wisdome and your understanding in the sight of the nations c. Seeing other Nations did alwayes deride and despise the Jews way of worshipping God and made a mock of their whole religion it may seem strange why Moses should here say that their keeping of Gods laws should be counted their wisdome and understanding in the sight of the nations But for this we must theref ore know that the drift of these words is onely to shew that the laws which God had given them were so just and righteous that all men unlesse they should wilfully close their eyes must needs acknowledge them to be such and that even the very heathen if ever they came to hear and know their laws must needs in their consciences think so of them and would if ever their eyes were truly opened to judge of things admire the wisdome and understanding of this people above that which was in other nations Vers 7. For what nation is there so great who hath God so nigh unto them c. That is in that which onely makes a nation truly great and honourable namely the speciall interest they have in God there is no nation under heaven to be compared unto ours who have God alwayes dwelling amongst us as is evident by the miraculous signes of his presence with us alwayes ready at hand to hear our prayers and so to protect and defend us from all evils as the strange miracles and wonders he hath wrought for us these many years do evidently prove Vers 11. And ye came near and stood under the mountain and the mountain burnt with fire c. All these things are here repeated to convince and assure the people that the laws he now speaks of were given of God and not of his devising and therefore the more carefully to be regarded Vers 12. And the Lord spake unto you out of the midst of the fire c. Moses here addressing his exhortation to disswade the people from idolatry he puts them in mind how that when the Lord at Sinai gave them his law they saw no similitude onely they heard a voice and that God spake unto them out of the midst of the fire which was indeed purposely done thereby to signifie unto the people that the glory of God was incomprehensible and that there was no drawing nigh unto God to behold him with bodily eyes Vers 14. And the
for ever The like is said of the Canaanites Ezra 9. 12 Now therefore give not your daughters to their sonnes neither take their daughters unto your sonnes nor seck their peace or their wealth for ever Now this is not meant of private revenge in malice which was alwayes unlawfull for the people of God oâ— that they should not seek the salvation of the souls of these people For this is good and acceptable in the sight of God our Saviour Who will have all men to be saved and to come unto the knowledge of the truth 1. Tim. 2. 3 4. but onely of publick confedracies with these people which was likely to be for their own hurt though for the others good The meaning therefore of these words is onely this that they must not make peace nor have any thing to do with them but rather be at perpetuall enmity with them And herein therefore if David offended by making peace with the Ammonites 2. Sam. 11. 1. 2. as many Expositours hold he did no marvell though the Lord suffered his messengers to be so basely used by them Vers 7. Thou shalt not abhorre an Edomite for he is thy brother That is thou shalt not so abhorre and Edomite as to exclude his posterity after he had embraced the faith of Israel from being admitted into the commonwealth of Israel unto the tenth generation as thou must exclude the Ammonites and Moabites for that this is meant by abhorring the Edomite in this clause and the Egyptian in the next is evident in the eighth verse where it is said by way of explaining these words The children that are begotten of them shall enter into the congregation of the Lord in their third generation The reason here given why the Lord would have them shew more respect herein to the Edomites then to the Ammonites and Moabites is this because they were their brethren as being the posterity of Isaac by Esau as they were by Jacob and so indeed the nearest of kinne to Israel of all the people on the earth Though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did for they refused to let them passe through their land and came out armed against them Numb 20. 20 21. and the fault of the Edomite was the greater because he was Israels brother yet God will have them shew the Edomites more favour then other nations because they were their brethren the Lord hereby teaching them what love men ought to bear to their brethren and how we ought to bear with the injuries of brethren because of their near relation to us though it be a greater sault in them to be so injurious then it is in others Thou shalt not abhorre an Egyptian because thou wast a stranger in his land Though the Egyptians did most cruelly oppresse them yet must they be favoured fâ—â— tâ—e courtesie which in former times they received amongst them God hereby teaâ—â—ing men rather to remember good turns then injuries Vers 9. When the host goeth forth against thine enemies then keep thee from every wicked thing c. That is then no lesse then at other times yea then especially above all other times For this charge is given them first to teach them that God requires that in times of warre they should be as wary to avoid all kind of wickednesse as at other times Souldiers in the warre are wont to carry themselves as if they were lawlesse and might do what they list and therefore to prevent this they were told here that the Lord expects that his people should in such times of confusion keep themselves as strictly to the rule of holinesse and righteousnesse as at other times according that charge given by the Baptist to souldiers Luke 13. 14. Do violence to no man and be content with your wages yea secondly to shew them that then they had reason to be most carefull not to provoke God by any misdemeanour whether against the morall or ceremoniall Law such as are those particulars mentioned in the following verses to wit first because souldiers go out as it were to execute vengeance upon others for the evil they have done and they are not fit to punish others that are as bad themselves secondly because a clear conscience is one of the best means to make men trâ—ly valorous and thirdly because then there is most evident need of Gods assistance and most danger of mischief to come upon them if the Lord should leave them and give them over into the hands of their enemies as is implyed in the reason given for this law vers 14. For thy Lord thy God walketh in the midst of thy camp to deliver thee therefore shall thy camp be holy c. Vers 10. If there be among you any man that is not clean by reason of uncleannes that chanceth him by night c. Though for the pollution here spoken of they were not to be shut out of their camps and cities as lepers and others were yet they were it seems to go forth voluntarily from amongst their brethren till having washed themselves with water they returned at evening again to their tents and dwellings and this was to teach them what exact puritie and holinesse God required in his people Vers 12. Thou shalt have a place also without the camp c. That is a place designed for the use by public appointment whither they were bound to go that so their camp might not be defiled with their excrements and though the Lord might herein intimate their dutie in regard of civilitie and the care men ought to take not to do any thing that might offend or annoy their brethren yet doubtlesse the chief drift of this law was to teach them that in regard of Gods presence amongst them they ought to keep themselves clean from all spirituall pollutions the outward cleannesse and neatnesse here required being onely a shadow of that spirituall puritie which even in times of warre God required in his people Vers 15. Thou shalt not deliver unto his master the servant which is escaped from his master c. That is when it should be manifest that they fled to escape the 〈…〉 rage of cruel masters that did causelessely oppresse them In this case if they fled from their masters in other countreys and sought for shelter in the land of Israel or if they fled from any cruel maâ—â—er amongst the Israelites and sought for shelter from the Magistrate they were not to deliver them back to the tyrannie of savage men but in other cases as when they â—led in a gadding humour from their lawfull lords who did no wayes oppresse them or being guiltie of some capitall offense to escape deserved punishment we must not think God appointed his people to give harbour to such for this were to make this law contrary to that law Thou shalâ— not steal if they must be so just in all their dealings as to restore the beast
it was also that this monument was set up in mount Ebal vers 4. the mount whence the curse was denounced vers 13. against them that continued not â—n all things written in the law to signifie that those that sought salvation in the law must needs be left under the curse and secondly together with this monument there was an altar built and set up vers 5. whereon they offered sacrifices vers 6 7. to teach them that the righteousnesse and salvation which could not be attained by the works of the law was to be sought in Christ of whom this altar was a type and who is indeed the end of the law for righteousnesse to every one that believeth Rom. 10. 4. Vers 5. And there shalt thou â—uild an altar unto the Lord thy God an altar of stones See the note upon Exod. 24. 4. Thou shalt not life up an iron tool upon them See the notes on Exod. 20. 24 25. Vers 9. This day art thou become the people of the Lord thy God To wit because they had at this time in a solemn manner renewed their covenant with God Vers â—12 These shall stand upon mount Gerizzim to blesse the people c. Moses here enjoyns the people that when they had set up the monument of stones on mount Ebal whereon the law was written and the â—ltar mentioned vers 5. and had offered sacrifices thereon as God had commanded them they should then afterwards in a solemn manner give their consent to the blessings and curses that should be pronounced by the priests upon those that should keep and upon those that should break Gods laws and the manner enjoyned for the doing hereof was this Six of the tribes were to stand upon mount Gerizzim to wit Simeon and Levi and Judah and Issachar and Joseph and Benjamin where by the tribe of Joseph is meant the two distinct tribes of Ephraim and Manasseh the sonnes of Joseph who are here joyned together as one because Levi is here reckoned as one of the twelve and these were all the posteritie of Leah and Rachel and then the six other tribes were to â—tand upon mount Ebal to wit Gad and Asher Dan and Naphtali who were the sonnes of the handmaids and with them the Tribes of Reuben who for his sinne lost his birthright and Zebulun the youngest of Leahs sonnes and so the tribes being thus divided the priests came with the ark Josh 8. 32. into the little valley that was betwixt these two mountains and there first they pronounced the blessings happely turning their faces towards mount Gâ—rizzim and then all the tribes that stood on mount Gerizzim answered Amen and then turning again to mount Ebal they pronounced the twelve curses that are afterwards set down in the latter end of this chapter and then all the tribes that stood on mount Ebal answered Amen Indeed in Josh 8. 33. it is not said that the tribes stood upon mount Gerizzim and upon mount Ebal but that they stood half of them over against mount Gerizzim and half of them over against mount Ebal But hereby one and the same thing is meant onely it is so expressed in Joshua either to intimate that thâ— tribes stood the one companie right opposite against the other or else rather because the people at least their rulers and officers stood on the first ascending of the hills and so indeed rather over against them then upon them Besides though there is no mention made here of the priests pronouncing the blessings but onely the curses yet in Joshua 8. 33. it is expressely said that Joshua read that is the priests by Joshuas appointment the blessings and the curses and therefore doubtlesse the blessings were read by the priests as well as the curses onely Moses passeth over the blessings either because they might be easily enough gathered from the contrary curses which are expressed or else as some conceive by this his silence in not mentioning the blessings to lead his prudent reader to look for the blessings by another which is Christ Acts 3. 26. God having raised up his sonne Jesus sent him to blesse you in turning every one of you away from his iniquities for silence in the holy storie often implieth great mysteries as the Apostle sheweth from Moses silence concerning Melchisedecs parents Heb. 7. 3 c. As for the reasons why the Lord would have the people in such a solemn manner to give assent to these blessings and curses thus pronounced in their hearing we may probably conceive it was first to teach them hereby that the law of God was just the sinner himself being judge and that he who breaks them must needs be self-condemned even by the light of a naturall conscience and secondly the better to restrain them from breaking these laws where there was no danger of being punished by the Magistrate by putting them in mind that these sinnes would however expose them to Gods curse And indeed the rather may we think that this God intended in this solemn service because most of the sinnes here particularly accursed are secret sinnes as secret idolatrie vers 15. the secret removing of the land-mark vers 17. incest and bestialitie and such other sinnes as men are usuall to conceal Some adde besides that mount Gerizzim being on the right hand of the priests and mount Ebal on the left hereby that day was shadowed forth when a blessing shall be pronounced on them at the right hand and a curse upon them at the left But whether there was any ground for this mysterie I question much What is fit to be further observed concerning this passage we may see in the foregoing note upon chap. 11. 29. Vers 14. And the Levites shall speak and say unto all the men of Israel with a loud voice c. That is the priests the Levites for so it is expressed Josh 8. 33. and indeed the Levites in generall stood upon mount Gerizzim amongst their brethren of the other tribes vers 12. Vers 15. Cursed be the man that maketh any graven or molten image c. Under this all sinnes against the first table are likewise accursed and so under the following particulars all sinnes against the second table And all the people shall answer and say Amen So subscribing to the justice of Gods law and as it were wishing that the curse might befall them if they should in any of these things transgresse Gods commandments Vers 18. Cursed be he that maketh the blind to wander out of the way And so also much more they that mislead simple men and women into any dangerous and damnable errour pernicious to their souls CHAP. XXVIII Vers 1. THe Lord thy God will set thee on high above all nations of the earth That is thou shalt excell all other nations both in râ—gard of temporall blessings and especially in regard of spirituall and heavenly advancements Vers 2. All these bleâ—sings shall come on thee and overtake thee c. They shall come