planted themselves in this place Vers 3. And slime had they for morter A kind of naturall lime plentifull in those parts and slimie like pitch Vers 4. Lest we be scattered abroad upon the face of the earth That is left hereafter when this place proves too strait for us we be scattered abroad upon the face of the earth in severall Colonies to severall places let us now whilst we are together do some thing that may get us a name leave some monument standing that may be famous throughout the world Vers 5. And the Lord came down to see the city and the tower Here as ordinarily elsewhere in the Scripture God speaks of himself after the manner of men God is every where present and seeth all things at all times that are done upon the face of the earth neither can he be properly therefore said to remove from one place to another so that this expression of the Lords coming down to see the city and the tower c. is onely to imply 1. That however the Lord did awhile wink at this their madde and proud attempt and suffered them to go on as if he took no notice of it yet at length by his judgement upon them he discovered that he was present with them and saw all their proceedings and 2. That this arrogant attempt of these Babel-builders was such as did indeed upon exact enquiry deserve the severity of Gods ensuing proceedings against them and that God was most just and righteous in all that he did to them Vers 26. And Terah lived seventy years and begat Abram Nahor and Haran That is he began to beget them one of these his sonnes was then born to wit Nahor for that Abram was not born till the hundred and thirty year of his father Terahs age is most plain if we compare diligently these places together Gen. 11. 32. And the dayes of Terah were â—wo hundred and five years and Terah died in Haran Gen. 12. 4. And Abram was seventy five years old when he departed out of Haran Act. 7. 4. And from thence when his father was dead he removed him into this land c. For had Abram been born in the seventieth year of his fathers age when his father died two hundred and five years old he must needs be one hundred thirty five years old which cannot be For when Abram went into Canaan which was after his fathers death Acts 7. he was but seventy five years old Gen 12. 4. But on the contrary if Abram was seventy five years old when his father died in Haran two hundred and five years old it must needs follow that Abram was born when his father Terah was one hundred and thirty Vers 29. Milcah the daughter of Haran If this were as some conceive another Haran and not the brother of Abram and so the following clause the father of Milcah the father of Iscah be added to distinguish this from that other Haran the brother of Abram then is there no difficulty in this place But the most of Expositours conceive otherwise namely that both Mâ—lcah and Sarai otherwise called Iscah were the daughters of Haran the sonne of Terah and married to their uncles Abram and Nahor and yet is this no proof that such matches were then lawfull Rather we may think that both Nahor and Abram were in a manner necessitated to marry their nieces the sisters of Lot and daughters of their brother Haran because they would not match with strangers in those corrupt times that vvere generally fallen from the tâ—ue Religion and that these matches vvere by speciall toleration or dispensation from God either at first permitted or at least aftervvard allovved and approved though othervvise unlavvfull by the common rule and lavv of Nature Vers 31. And Terah took Abram his sonne To vvit Abram having first discovered to him hovv the Lord had in a revelation charged him to leave his countrey and go into a land vvhich he vvould shevv him to vvit Canaan for it is clear Act. 7. 2. that God appeared to Abram in Vr of the Chaldees before he came to Haran and commanded him to go into Canaan so that Abram first motioned this remove though Terah be here first named because he vvas the father of the family And they came unto Haran and dwelt there This first remove vvas vvith a purpose to go into Canaan but being stricken in years or othervvise disabled for travel he stayed there in Haran and after a fevv years died CHAP. XII NOw the Lord had said unto Abram c. Novv Moses returns to shevv the cause both of Terahs removall vvith his family from Ur of the Chaldees and of Abrams removall after his father vvas dead from Haran vvhere for some years they had stayed for vvhy did he not abide in Haran Moses telleth us because vvhen God appeared to him in Ur of the Chaldees he had as is here related appointed him to go unto a land that he would shew him namely unto Canaan vvhich though God did not at first reveal unto him yet aftervvard he told him Vers 2. And thou shalt be a blessing That is He shall not onely be blessed but a blessing it self namely to his posterity to vvhom it should be a blessing that Abram vvas their father yea so blessed should he be that he should be a form of blessing men saying ordinarily The God of Abraham blesse thee c. and so making Abram an example of one singularly happy and blessed Vers 6. And Abram passed through the land unto the place of Sichem Moses calls these places whither Abram removed by the names whereby they were afterward known as sitting his speech to the men of that age werein himself lived Vers 11. Behold now I know that thou art a fair woman to look upon It is evidenâ— that Sarah was at this time above threescore years old for Abram was seventy five years old when he came first into the land of Canaan vers 4. and Sarah was but ten years younger then Abram Gen. 17. 17. yet no wonder it is though Sarah was at these years fair yea vers 14. very fair not in the eye of her husband onely but of the Egyptians also even her barrennesse was doubtlesse some help to the continuance of her beauty But besides in those times when they lived so long the strength and beauty of women we may well think continued longer fresh and without any great decay then in these dayes whereto if we adde that it is most likely that God did also by his Providence in a more speciall and extraordinary manner blesse Sarah in this regard even in her otherwiâ—e declining years it will not seem any way improbable that Sarah should at this time be so wondrous beautifull Vers 13. Say I pray thee thou art my sister That the Egyptians knowing her to be his wife might not kill him that then they might marry her Abram adviseth Sarah not to deny but to conceal this truth that
the same that through death he might destroy him that had the power of death that is the devil Heb. 2. 14. whereby also all believers do become conquerours over those spirituall enemies of their souls And thou shalt bruise his heel This is meant 1. of the serpents lying in wait to sting and hurt mankind 2. of the devils assaulting Christ in his temptations aâ—flictions death and buriall and the faithfull in their temptations and troubles which to him and them is but as the bruising of the heel Vers 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception That is thy painfull conceptions or the sorrows of thy conceptions faintnesse sick fits perill of abortion c. Thy desire shall be to thy husband That is thy desire shall be subject to thy husband upon his will and pleasure all thy desire must depend For in this sense the same phrase is used Gen. 4. 7. concerning Abels subjection to Cain as the firstborn It istrue by the law of creation the woman should have lived in subordination under her husband should have been governed by him for Adam was first formed then Eve 1. Tim. 2. 13. and 1. Coâ— 11. 9. Man was not created for the woman but the woman for the man but being here denounced as a chastisement for sinne it implyeth a further degree of subjection then that which should have been by the law of Nature and Creation as indeed by reason of the corruption of our nature it is made every where somewhat irksome and hard to be born but amongst some a very yoke of bondage Vers 18. And thou shalt eat the herb of the field And so neither the herbs or fruits of Paradise Vers 21. Vnto Adam also and to his wife did the Lord God make coats of skinnes c. This may be meant of the Lords doing this presently before they were turned out of Paradise by the ministry of angels or how else it pleased him to wit that by the skinnes of slain beasts he made them garments and so clothed them therewith or rather that the Lord taught Adam and Eve and gave them directions how they should of the skinnes of beasts make themselves garments for the covering of their nakednesse and to shelter their bodies from the injury of the weather for seeing there is no question to be made but that the Lord did immediately teach them the worship of offering sacrifices as signes and types of that reconciliation and atonement which was to be expected in the promised seed and therefore we reade in the following chapter of the Sacrifices that were offered by Cain and Abel it cannot be thought improbable that withall direction was given to make them coats of the skins of the beasts slain However by this kind of clothing chosen for them they were taught betimes not to have so much respect to delicacy as to usefulnesse in attiring themselves 2. in the spoils of those dead beasts to wear the remembrances of their own mortality yea of that brutish condition whereinto by their sinne they were fallen And to this that bitter taunt seems to have reference in the following verse Behold the man is become as one of us to know good and evil c. Vers 22. And now lest he put forth his hand and take also of the tree of life c. Some Expositours conceive that the fruit of the tree of life being eaten by man should have prevented all decay of naturall strength and have made him immortall or at least have kept him in perfect health and strength untill he was taken up from earth into heaven and that either by means of a created power and efficacy which to this end and purpose God had given to this fruit or by an extraordinary and supernaturall blessing which God had ordained should go along with the eating of this fruit and hence they say it was that when Adam and Eve had sinned God now resolved to turn them out of Paradise that they might not taste of the tree of life either in mercy to prevent their living for ever in misery or in judgement that the curse of Death which God had threatned as the reward of sinne might not be prevented by eating of this fruit But this conceit is justly rejected by the best Expositours It was no wayes possible that any created food should frustrate Gods decree that Death should be the wages of Sinne. Whatever effect might have followed upon the eating of this â—ruit had man continued in the state of Innocency yet when his body was dead because of sinne as the Apostle speaks Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live for ever The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life was doubtlesse that having by his disobedience and sinne made himself liable to death he might not now meddle with this sacramentall seal of life and salvation which now because of sinne he had nothing to do with Onely as before the Lord had upbraided them for their vain affectation of being like unto him in that ironicall expression Behold the man is become as one of us to know good and evil meaning that by his sinne they were become most unlike him so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself determining to cast him out of the garden of Eden Lest saith the Lord he put forth his hand and take also of the tree of life and eat and live for ever not because there was any danger of his living for ever but in derision of any such hope or expectation if happily he should entertain any such motion as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil Vers 24. And he placed at the East and of the garden c. Where was the entrance into Paradise there at the East end of the garden he placed Cherubims and a flaming sword that is Angels armed with a flaming sword for Moses useth this word that he might speak to the capacity of the Jews who had Cherubims figured in their temple to represent the angels CHAP IV. Vers 3. ANd in processe of time it came to passe c. Abel and Cain had been doubâ—lesse taught of God thus to worship him and therefore it is said Heb. 11. 4. that by faith to wit grounded on Gods word Abel offered sacrifice Vers 4. And the Lord had respect to Abel and to his offering This Cain perceived and therefore it was manifested by some outward signe either ordinary by giving good successe to Abel in all things and not to Cain or extraordinary as by sending fire from heaven to consume Abels sacrifice and not Cains as we see the like Levit. 9. 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering
and made our peace through the bloud of his Crosse Col. 1. 20. Again because the Scripture no where tells us who he was or who were his parents or of what stock he came nor makes any mention either of his birth or death but presents him to us as one without father without mother without descent having neither beginning of dayes nor end of life Heb. 7. 3. and that purposely that he might be a figure of the Messiah which cannot be said of Job Daniel and others vvho though there be no mention made of their stock birth and death yet they vvere not also Kings and Priests unto God as Melâ—hisedek vvas therefore in regard of these also the Apostle makes him a notable type of Christ or one made like to the Sonne of God vvho vvas indeed in regard of his humane nature without father and in regard of his Godhead without mother without descent having neither beginning of dayes nor end of life And he was the priest of the most high God That vve may not vvonder at that vvhich follovvs that a Canaanitish king should speak so religiously of the most high God and vvithall take upon him to blesse Abram as one much inferiour to himself Heb. 7. 7. Without all contradiction the lesse is blessed of the better or that Abram should pay him tithes c. Moses therefore tells us that this Melchisedek was not onely a vvorshipper of the true God but also a Priest of the most high God most eminent in those times undobtedly in regard of that speciall dignitie that he was both king of Salem and Priest of the most high God And herein also the Apostle maketh him a most remarkable type of Christ Heb. 7. 2 3. because he was both king Priest and especially because he is here presented to us without any partner in his Priesthood as the Priests of Aarons order had without any mention of any to whom he succeeded in his Priesthood or that succeeded him so as one that typically abideth a Priest for ever as the Apostle there speaks for so indeed Christ is the one eternall Priest of his Church as the Apostle saith Heb. 7. 24. This man because he liveth for ever hath an unchangeable Priesthood Very strange indeed it may seem that such a King and Priest should be found amongst the cursed nation of the Canaanites but God can raise unto himself faithfull servants whereever he pleaseth and conferre upon vvhomsoever he vvill an eminent measure of grace yea though the Church vvas to be continued in the posteritie of Abram yet there is little question to be made but that as yet there vvere some fevv of other families that vvere the true servants of God as Job and his friends aftervvard were amongst the Edomites Vers 19. And he blessed him and said c. By the authoritie of his office and in the name of God he gives Abram his blessing as the Priests in the lavv did the people Num. 6. 23 27. Speak unto Aaron and to his sonnes saying On this wise ye shall blesse the children of Israel c. vers 27. And they shall put my name upon the children of Israel and I will blesse them It is likely he used a more ample form and manner of blessing then is here expressed But if so in this abbridgement which Moses gives us we have no doubt the summe of all for this manner of blessing though uttered prayer-vvise implyeth an assured promise that the most high God should most abundantly blesse him Vers 20. And he gave him tithes of all c. He that is Abram Heb. 7. 4. gave Him that is Melchisedek tithes of all that is the tenth of all the spoil Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abram gave the tenth of the spoils for though he vvould take nothing of the spoil vvhich had been carried from Sodom unto himself yet he might give of it to Melchisedek and besides he took questionlesse much from the vanquished vvhich belonged not to Sodom However the tithes he gave unto Melchisedek that surely by way of homage thankfulnes to God for what was given to him in regard of his office was given to God for Melchisedek himself being a king had no need of them Vers 22. I have lift up my hand to the Lord c. This may be meant either of an oath that he had taken for that was an usuall custome in swearing to lift up the hand to heaven Dan. 12. 7. And I heard the man clothed in linnen which was upon the waters of the river when he held up his right hand and his left hand unto heaven and sware by him that liveth for ever or which differs very little of a vow made to God in his prayer Vers 23. Lest thou shouldst say I have made Abram rich That is lest thou or any other should hereafter say that by this victory I enriched my self and so the extraordinary blessing of God upon me and mine should not be discerned and acknowledged and withall lest thou shouldst think or say hereafter that I pretended the rescue of the afflicted but did indeed look after the prey Thus he preferres the glory of God and the honouring of his Religion before his spoil which by right of warre belonged to him CHAP. XV. Vers 1. THe Lord came unto Abram in a vision By this word vision is sometimes meant a Revelation of God given to his servants in their sleep by a dream which are also for distinction sake called nightly visions Gen. 46. 2. And God spake unto Israel in the visions of the night but this I cannot conceive to be such chiefly because we have such a vision afterwards following this vers 12. A deep sleep fell upon Abram and lo an horrour c. Again by visions are sometimes meant those apparitions which the servants of God have had being cast into a trance which were onely spirituall objects of the mind not of the bodily sense This seems not to be such neither for many things are here said to have passed betwixt God and Abram which cannot well be thought to have been onely in a trance and not really done as the killing and dividing of the heifer of three years old c. vers 9 10. and besides there would not have been then so great difference betwixt this vision and that dream or trance mentioned vers 12. and therefore I rather conceive this vision to have been an open apparition which Abram beheld waking with the eyes of his body though happely the Lord appeared in a more glorious manner then usually and therefore it is now added that this was done in a vision Fear not Abram c. This is spoken both that he might not be afraid of the majesty of God who now in this vision appeared to him and also to comfort him in regard of that fear and trouble of mind wherewith he was oppressed in regard that after so many
how and in what manner they will revenge themselves upon those that have wronged them or else 2. because he chuckerd himself with some kind of hope by this means to recover his birthright again for indeed wicked men do usually harden themselves against the known word and will of God as we see in Saul who sought by all means to cut off David though he were fully convinced in his mind that God had chosen him 1. Sam. 18. 28. Saul saw and knew that the Lord was with David yet he became Davids enemy continually Vers 45. Then I will send and fetch thee from thence Some Expositours conceive that though Rebekah hoped that Esaus anger would be soon forgotten yet it proved otherwise and that when Jacob had stayed in Padan-Aram about twenty years at his return Esaus malice was as hot and violent against him as ever had not God miraculously changed his heart which if it be granted no wonder it is though Rebekah sent not for Jacob all that time as here she promised him since she found it not safe and therefore was content to be without him rather then to hazard his life and so indeed never saw her Jacob again but dyed about three years before his return home Vers 45. Why should I be deprived also of you both in one day That is Jacob by being murdered and Esau by the vengeance of God which she knew would follow him because of that fact or by the sword of Justice for by the common law of Nations such an execrable murther would even then have been punished with death or at least by Esaus voluntary withdrawing himself from the presence of his Mother as not daring to look her any more in the face Vers 46. And Rebekah said to Isaac I am weary of my life because of the daughters of Heth c. That is Esaus wives which Gen. 26. 35. were a continuall grief of mind both unto Isaac and to Rebekah Because she would not grieve her husband in his old age nor enrage him against Esau she deemed it not best to impart to him what she had heard concerning his cruell and bloody resolution for the slaying of his brother but took another occasion to procure from Isaac that Jacob might be sent away to Padan-Aram to wit lest he should marry amongst the Canaanites as Esau had done to their great and continuall vexation and sorrow CHAP. XXVIII Vers 1. ANd Isaac called Jacob and blessed him Thus the blessing for the better confirming of Jacobs faith is by his father again settled upon him and indeed Jacob had need of it considering how many straits and difficulties he afterwards went through wherein notwithstanding the Prerogative of the blessing he might think himself in a farre vvorse condition then his brother Esau Vers 4. That thou mayest inherit the land wherein thou art a stranger This is added to prevent the weaking of his faith that he might not think the blessing vain vvhen he should spend all his life as a stranger and sojourner in that land and never come to the possâ—ssion of any part of it It is as if he had said T is true thou shalt be as a stranger in this land vvandring here and there yet be not discouraged thine it is and to thy seed it shall be given Vers 9. Then went Esau unto Ishmael That is unto the Ishmaelites for Ishmael himself vvas already dead Gen. 25. 17. These are the years of the life of Ishmael 137 years and he gave up the ghost and died The sister of Nebajoth c. Nebajoth vvas Gen. 25. 13. the first born of Ishmael and here mentioned because Esau had his sister to vvife from him Ishmael being now dead And the ground of Esaus taking this vvife seems to be that either he might insinuate himself into his fathers affection and so procure that the birth-right might be reversed and settled upon him or at least that by this affinity vvith the Ishmaelites he might strengthen himself against his brother Jacob. Vers 11. And he lighted upon a certain place and tarried there all night because the sunne was set c. Travelling on foot with his staff in his hand as is expressed chap. 32. 10. he vvas overtaken vvith the night and could not get to the city Luz vvhich vvas not farre from this place ver 19. and so lay all night alone in the field It may vvell indeed seem strange that Jacob should be sent avvay to procure him a wife amongst his Mothers kindred in so mean a manner especially if we consider with what attendance and large provision Abraham sent his servant thither about the same businesse Gen. 24. But for this we must know 1. That since Abraham left Haran was come into the land of Canaan it was not known to his kindred he left there behind him how God had blessed Abraham and in what state and condition he lived and therefore it was fit that Abraham should send his servant in such a manner â—as might discover how wealthy he was become in Canaan that so they might the more willingly condescend to match with his sonne But since that time doubtlesse Bethuel and Laban knew well enough in what condition Isaac and Rebekah lived and therefore there was no need in this regard to send their sonne Jacob in such a manner 2. That Abrahams servant went to fetch a wife immediately for Isaac but Jacob went purposely to stay and sojourn with his uncle for a time till his brothers fury was over and therefore Rebekah might happely think it inconvenient to send any company along with him 3. That it is most likely that Jacob did steal away secretly purposely that his brother Esau might not lie in wait for him by the way to do him a mischief Vers 12. And he dreamed and behold a ladder c. The end of this vision was doubtlesse that God might testifie unto Jacob that he would take care of him and so might thereby comfort him in this his desolate condition and strengthen his faith against all those discouragements he should meet with in this journey There can be therefore no question made but that by this Ladder was signified the Providence of God in governing the world and particularly his provident care over Jacob and that as it is Psal 113. 5 6. Though God dwelleth on high yet he humbleth himself to behold the things that are in the heaven and in the earth and disposeth all things according to his will and that especially by the ministry of his Angels according to that of David Psal 91. 11 12. For he shall give his Angels charge over thee to keep thee in all thy wayes they shall bear thee up in their hands lest thou dash thy foot against a stone But yet because Christ is the onely foundation of that reconciliation that is wrought betwixt God and Man and of that speciall care which God takes for the welfare of his Church and people in and through whom
joyned together for the eating of the Paschall lambe either they all continued together that following night in the house wherein they eat or else that the doores of both their houses had the bloâ—d of the lambe sprinkled upon them Vers 8. And they shall eat the flesh in that night rost with fire and unleavened bread and with bitter herbs c. This rosting of the lambe was chiefly enjoyned with respect unto the great haste and speed they were to make because it might be sooner made ready by rosting then by seething and withall it signifyed the bitternesse of Christs passion So likewise the unleavened bread did betoken haste also for unleavened cakes are sooner made But withall it signified if they will be Gods peculiar people they must be purged from all those old superstitions and corruptions wherein they live that have not this interest in God 1. Cor. 5. 8. Therefore let us keep the Feast not with old leaven neither with the leaven of malice and wickednesse but with the unleavened bread of sincerity and truth And as for the bitter herbs that were eaten with it they were a memoriall of their bitter bondage in Egypt and withall a type of our mortification and readâ—nesse to undergo afflictions with Christ Vers 9. Eat not of it raw nor sodden at all with water but rost with fire his head with his legges c. Meaning that the lambe must be rosted all and whole not so much but the inward parts after they had been taken out and washed must be put in again and rosted with the rest whereby may well be signified our communion with Christ whole and undivided 1. Cor. 1. 13. Is Christ divided c. Gal. 2. 20. I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the sonne of God c. Vers 10. And ye shall let nothing of it remain untill the morning c. Because he would not have them imployed to any other use then what he had appointed And besides it might signifie that when the morning of the Gospel came there should be no more use of those Legall shadows Vers 11. And thus shall ye eat it with your loyns girded your shoes on your feet c. These ceremonies were also peculiar to that Passeover in Egypt and therefore not observed by Christ They were principally intended as an expression of their faith concerning their sudden going out of Egypt which God had promisâ—d Vers 12. And against all the gods of Egypt I will execute judgement c. It may well be meant of Gods confounding their Idole-Gods by punishing the people that worshipped them and delivering the Israelites whom they had kept in bondage for hereby God discovered the vanity of those Idoles and as it were laid their honour in the dust But because Numb 33. 4. Moses speaks of this executing judgements upon their gods as a severall act from that of killing their first-born I rather conceive that hereby is meant either the killing of the first-born of those beasts which they worshipped as gods or else that some such notable accident befell the Egyptian Idoles as did the Philistines Dagon before the Ark. Vers 14. And this day shall be unto you for a memoriall c. Here begins the direction for the observation of the Passeover in succeeding generations You shall keepit a feast by an ordinance for ever That is untill the coming of Christ who is our Passeover for ever since whose passion there is a like sacrament used also in the Church of the new Testament in remembrance of his death untill he come Vers 15. Seven dayes shall ye eat unleavened bread c. This number of dayes was appointed both because seven being a full and perfect number figured the whole time of their life wherein they were still to remember with thankfulnesse this deliverance and also because the destruction of the Egyptians in the red sea followed seven dayes after the Israelites went out of Egypt Now the first of these seven dayes was the fifteenth day of this moneth and began at the evening immediately after the eating of the Passeover which they did at the very latter end of the fourteenth day Whosoever eateth leavened bread from the first day untill the seventh day that soul shall be cut off from Israel This phrase in this place signifieth not onely the cutting of them off from the communion and society of the Saints both in this life and in the next as in Gen. 17. 14. The uncircumcised manchild whose flesh of his foreskin is not circumcised that soul shall be cut off from his people but also the cutting of them off by death as in the like case Exod. 31. 14. Ye shall keep the Sabbath therefore c. every one that defileth it shall surely be put to death for whosoever doth any work therein that soul shall be cut off from among his people Vers 16. No manner of work shall be done in them save that which every man must eat that onely may be done of you And yet this might not be done on the Sabbath as is clear Exod. 16. 5. 23. 29. On the sixth day they shall prepare that which they bring in and it shall be twice as much as they gather dayly To morrow is the rest of the holy Sabbath bake that which you will bake to day c. and Exod. 35. 23. Ye shall kindle no fire throughout your habitations upon the Sabbath day Vers 22. And none of you shall go out at the doore of his house untill the morning This also was onely for the Passeover in Egypt for Christ with his disciples went out that night Matth. 26. 30. And when they had sung an hymne they went out into the mount of Olives and it was commanded by this signe to teach thee that it was the bloud of Christ the true Paschal lambe whereby they must be defended from the destroying angel Vers 24. And ye shall observe this thing for an ordinance for thee and for thy sonnes for ever That is the commandment of the Passeover and the feast of unleavened bread but not those ceremonies vers 7 11 12. which were appointed for this Passeover in Egypt onely you and your children shall observe them for ever to wit during the time of the Sanctuary and the Legall service for thus this word for ever is often used in the Scripture with respect to the thing spoken of as Psal 89. 1. I will sing the mercies of God for ever that is as long as I live Vers 25. When ye be come to the land which the Lord will give you c. ye shall keep this service The command for keeping the Passeover was therefore chiefly intended for the land of Canaan howbeit they kept it once in the wildernesse Numb 9. Vers 29. Unto the first-born of the captive that was in the dungeon c. Where they
sea passed as it were through death to life the red sea being the means of saving them and of the destruction of the Egyptians so Christ by the waters of Baptisme as the outward signe doth save us our enemies sinne and death being utterly destroyed And the waters were a wall unto them c. That is standing up as a heap Psal 78. 13. He made the waters to stand as an heap and so as a wall of defence to them on their right hand and on their left Vers 24. The Lord looked unto the host of the Egyptians through the pillar c. That is whereas hitherto the Lord had suffered them to go on and seemed not to regard them now he began to shew himself in his displeasure against them And troubled the host of the Egyptians That is the Lord caused grievous tempests and storms to fall upon them thunder and lightnings and hail and rain See Psal 77. 17 18. The clouds poured out water the skies sent out a sound thine arrows also went abroad The voyce of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shook Hereby he struck them with an apprehension of Gods wrath overthrew their tents put them all into disorder and made such a tumult in their host that flying in this disorder they runne one against another and were troubled in their flight Vers 25. And took off their chariot-wheels that they drave them heavily c. That is the Lord by his rain and tempests had so softned the ground that their wheels were clogged and sunk into the ground whereby some might be broken and taken off all drove heavily and had much adoe to get forward Vers 30. And Israel saw the Egyptians dead upon the seashore The Israelites being gotten over to the other side saw no doubt how upon Moses stretching forth his hand again over the read sea the waters that stood before up on heaps came rowling in upon the Egyptians who had followed the Israelites close behind them and so drowned them and so it is said in the following verse that Israel saw that great work which the Lord did upon the Egyptians But afterwards they saw also the dead bodies of the Egyptians upon the shore and if they waited not some time for this it was doubtlesse an extraordinary work of Gods power since dead bodies that sink under water do not usually flote upon the water that so they may be driven upon the shore till they have been some few dayes under water But happely indeed the Israelites might wait so long by the sea side expecting to furnish themselves with the spoyl both of the dead bodies and their carriages Nor did the sight of the Egyptians being now but dead carcases crosse the truth of that which Moses had said ver 13. The Egyptians whom ye have seen to day ye shall see them again no more for ever CHAP. XV. Vers 2. THe Lord is my strength and song That is the Lord it is that hath subdued and destroyed our enemies being weak in our selves we are strong in him who hath fought for us and the Lord it is therefore of whom I mean to sing and whose praise I desire in my song to set forth and this is the first song which we meet with in the Scriptures He is my God and I will prepare him an habitation Moses here by the spirit of prophecy foresheweth that the people should build a peculiar tabernacle for the Lords service Vers 7. And in the greatnesse of thine excellency thou hast overthrown them that rose up against theâ— That is by many glorious and miraculous works declaring the transcendent greatnesse of thine excellency hast thou overthrown the Egyptians who in rising up against thy people did rise up against thee Thou sentest forth thy wrath which consumed them as stubble That is which did suddenly and utterly consume them for stubble is consumed when the fire takes it and is gone on a sudden and whereas when wood is burnt there will be coals left when the stubble is burnt it scarce leaves any ashes behind it Whence is that also of the Prophet Isa 47. 14. Behold they shall be as stubble the fire shall burn them there shall not be a coal to warm at nor fire to sit before it Vers 8. And with the blast of thy nostrils the waters were gathered together In this phrase the blast of thy nostrils it may well be conceived that Moses had respect both to the wind wherewith God divided the red sea chap. 14. 21. for so he seems to explain himself in the 10. verse of this chapter Thou didst blow with thy wind the sea covered them as also to the anger and wrath of God which caused him thus to divide the sea for so usually the wrath of God is expressed in Scripture and that by a metaphoricall speech taken from men who in their anger use to snuff and blow with their nostrils thicker and stronger then at other times as Job 4. 9. By the blast of God they perish and by the breath of his nostrils are they consumed and so in many other places And though the dividing of the red sea was a work of mercy in regard of the Israelites yet was it an effect of his high displeasure against the Egyptians Yea therefore did the Lord lead the Israelites that way that the Egyptians following them might be taken as in a trap and overwhelmed with the waters Vers 11. Who is like thee glorious in holinesse fearfull in praises doing wonders That is there is none either amongst the false Gods of the heathen or amongst their great ones Gods upon the earth that is in any degree worthy to be compared to thee O Lord who art glorious in holinesse c. where by the holinesse of God is meant that transcendent purity and singular perfection in every regard which is in God alone which is that indeed which makes God incomprehensibly glorious and fearfull in praises because we cannot think of those praises which are due unto the Lord but we must needs be stricken with an awfull fear of his Majesty and he is said to do wonders because he is of infinite power to do whatsoever may seem most wonderfull in the eye of man Vers 12. Thou stretchedst out thy right hand the earth swallowed them The Egyptians that were drowned in the red sea are here said to have been swallowed up of the earth not onely because they did at first sink down into the earth in the bottome of the sea but also because being cast up by the waves upon the shore many of them at least were there no doubt thrown into pits by the Israelites and buryed to avoid the corruption of the aire and so did all of them return to the earth from whence they were taken Vers 13. Thou hast guided them in thy strength unto thy holy habitation That is towards the land of Canaan for by the Lords holy habitation here
befall his father or mother nor yet any unreverent and undutifull language but all kind of malitious reviling speeches whether by way of imprecation or otherwise as manifestly argued a contempt of their parents and therefore we see that Solomon saith with respect doubtlesse to this law The eye that mocketh at his father and despiseth to obey his mother the ravents of the valley shall pick it out c. Prov. 30. 17. and Christ having joyned this law with the fifth Commandment Matth. 15. 4. God commanded saying Honour thy father and thy mother and he that curseth father or mother let him die the death he applyeth it to the condemning of that Tradition of the Pharises who allowed men to withhold necessary sustenance from their parents so that what they withheld from them they gave to the Temple and concludes that hereby they made the commandment of God of none effect by their Tradition whence it is manifest that by the judgement of Christ they transgresse this law and deserve death before God that shall either revile their parents or under the pretence of any religious vow shall whithhold from them that relief which by the law and light of nature they are bound to afford them Vers 18. If men strive together and one smite another with a stone c. That is by throwing any thing at him or by the stroke of any thing held in his hand Vers 19. If he rise again and walk abroad upon his staff then shall he that smote him be quit c. That is if he recover so farre as to go forth though weakly he that struck him shall not be put to death though he die afterward Vers 20. If a man smite his servant or his maid with a rod c. Some Expositours understand this law thus that if a man with any thing fit to give correction with do correct or beat his manservant or maidservant yet if he do it so immoderately that the servant dies under his hands he shall be punished to wit as a man-slayer with death for the word in the originall signifâ—eth he shall be avenged and the vengeance to be inâ—licted by the civill magistrate was the putting them to death that had wilfully been the death of others Now this law was concerning servants that were not Israelites for it is meant of servants that were absolutely their Masteâ—s money as is expressed in the following verse which the Hebrew servants were not but were onely bought for a time and for Hebrew servants there is another law given Levit. 25. â—9 If thy brother that dwelleth by thee be waxen poore and be sold unto thee thou shalt not compell him to serve as a bondservant c. But now others again hold that the Israelites were not to be put to death for this correcting their servants here spoken of to wit when their servants dyed under their hands And indeed it may well be questioned why it should not be said here as in other laws of that nature he shall surely die but onely he shall be surely punished if it were not purposely done because in this case the guilty party was to be left to the wisdome of the Judges to be punished as they should see cause Vers 21. If he continue a day or two he shall not be punished for he is his money That is it may be thought he intended not to bring that losse upon himself by killing him whom he had purchased with his money and since it may well be judged that he did not do it willingly even the losse of his servant bought with his money shall be deemed sufficient punishment Vers 22. If men strive and hurt a woman with child so that her fruit depart from her and yet no mischief follow c. That is if a woman with child come in to help her husband or friend when men are fighting together or to part them or upon any other occasion be nigh them and so do casually receive some hurt and by that means miscarry yet so as that no mischief follow thereupon that is neither the woman nor child die or be maimed in this case the party that was the cause of the womans miscarrying shall pay such a penalty as the womans husband will lay upon him onely it is in the next clause provided that the womans husband shall not be his own judge but shall onely require to have such or such a penalty imposed upon him which shall there be accordingly awarded him by the judge and he shall pay as the judges determine whereby also is implyed that the judges had power to moderate the penalty if the womans husband demanded that which was unreâ—sonable Vers 23. And if any mischief follow then thou shalt give life for life Whether of the mother or child having shape and life as appears by that which follows Vers 24. Eye for eye tooth for tooth hand for hand foot for foot This was the law amongst the Hebrews which we call the law of Retaliation whereby the Magistrate was authorised to punish man that had done voluntarily any hurt to their neighbours according to the hurt which they had done them And it was doubtlesse most equall as those times were and frequently practised amongst them yet withall very probable it is that it was in the Judges power in some cases to allow a change or commutation of this penalty and in stead of this to award a pecuniary mulct or fine of money first Because in some cases the law of retaliation could not be equall as for example If a man that had but one eye should put out one of his neighbours eyes the putting out of this mans onely eye in lâ—ew thereof would not be perfectly equall or if the man that had cut off his neighbours arm were of such a weak constitution that it was altogether unlikely that he should escape death if his arm should be cut off too by way of punishing that harm he had done his neighbour sâ—condly Because that law Numb 35. 31. Ye shall take no satisfaction for the life of a murderer which is guilty of death may seem to imply that except onely in that case of life and death they were allowed to take satisfaction in stead of corporall punishments thirdly Because it is evident in the thirtieth verse of this chapter that when a mans ox had killed a man after warning had been given to the owner to keep him in though the owner was by the law to be stoned yet the Judges were allowed in some cases not to adjudge him to be stoned but in stead thereof to impose a summe of money whence by the rule of analogy we may conceive that in this case of taking eye for eye and tooth for tooth c. the Judges had likewise the same liberty In Matth. 5. 39. our Saviour having repeated this law addeth But I say unto you that ye resist not evil whereby he never intended to abolish this law but onely to clear
Keep thee farre from a false matter c. Though all lying be sinnefull and may be here implicitely forbidden yet I conceive that which is here directly and principally forbidden is lying in or at the seat of justice as is manifest by the following clause and the innocent and righteous slay thou not which must needs be meant of innocent mens being put to death by means of unrighteous judgement so that the principall thing intended in this Law is that judges should be marvellous shy either to admit of a false testimony from others or to give false judgement themselves especially when it is against the life of a man For I will not justifie the wicked These words imply two reasons why judges must take heed of false judgement and of condemning the innocent and righteous 1. Because the judge is not to do in Gods name what the Lord will not do and God will not justifie the wicked and so condemne the righteous 2. Because the Lord will not justifie such wicked judges as condemne the righteous when they come before his Tribunal Vers 11. But the seventh year thou shalt let it rest and lie still That is neither plow it nor sow it nor gather those fruits which should this year grow of themselves for so we find this Law more fully expressed Levit. 25. 20. And if ye shall say What shall we eat the seventh year Behold we shall not sow c. Where their distrust of want of food is answered with a promise that in the sixth year the Lord would cause the earth to yield enough for three years Then will I command my blessing upon you in the sixth year and it shall bring forth fruit for three years Now God appointed this Sabbath year first to give rest to the land and it was a signe of a very fruitfull countrey if it lay fallow but once in seven years secondly to give rest to the servants who had by this much â—ase every seventh year Thirdly to provide for the poore who now gathered freely of the fruit of every mans ground for their present use and this was given to the Lord who gave them the land Fourthly that they all might have the more liberty to exceâ—cise themselves in holy things as the learning of the Law which was this year with more then ordinary solemnity to be read in the audience of all the people Deut. 31. 10 11 12. And Moses commanded them saying At the end of every seven years thou shalt reade this Law before all Israel c. And fifthly that it might be a memorâ—all of the creation and Gods rest on the seventh day and a shadow of our rest in Christ and that the rest of the land might teach how exact God is in requiring his Sabbaths That the poore of thy people may eat Namely such corn as grew this year of it own accord as it used to do in some good store in those countreys of the grains scattered in the former harvest as also the fruit of their vineyards and oliveyards c. and of this the owners might eat as well as the poore Levit. 25. 6. And the Sabbath of the land shall be meat for you for thee and for thy servant c. though they might not gather and store it up Vers 12. Six dayes thou shalt do thy work and on the seventh day thou shalt rest c. One reason of repeating this Law here may be well thought to be this to let them know that they were not exempted from the peculiar sanctifying of the seventh day on this Sabbath yâ—ar but were rather bound more religiously to keep it holy and also besides by placing it amongst the judiciall Laws the magistrate was enjoyned to see that it was kept Vers 13. And make no mention of the names of other gods c. That is let them be so abominable to you that you may detest to make any mention of them that it may be irksome to you to name them or hear them named We must not think that it was to the Israelites or is to us a breach of this Law any way or upon any occasion to name the gods of the heathens for we see they are often named in the Scripture The meaning of this Law we may gather from that place of the Apostle Eph. 5. 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you For as the Apostles meaning there is onely that those horrid sinnes should be an abomination to them so here the Lords meaning is onely that they should abhorre all false gods so as to dâ—test their very names and of this detestation of Idols is that spoken Hos 2. 17. I will take away the names of Baalim out of her mouth and they shall no more be remembred by their name Vers 15. And none shall appear before me empty To wit at the feast of unleavened bread and so also at neither of the three feasts whereon they were all bound to appear before the Lord. See Deut. 16. 16 17. Vers 16. And the feast of harvest Called also the feast of weeks or of sevens Exod. 34. 22. And thou shalt observe the feast of weeks c. To wit because it was seven weeks after the former feast upon the fiftieth day following called thereupon Pentecost and it was celebrated not onely in remembrance of the giving of the Law which was given the fiftieth day after their going out of Egypt but also by way of thanksgiving for their harvest and therefore the first bread or loaves of the new fruit was then offered Levit. 23. 16 17. Even unto the morrow after the seventh Sabbath shall ye number fifty dayes c. Ye shall bring out of your habitations two loaves c. as in the end of the Passeover the first eares of corn And the feast of in-gathering which is in the end of the year c. The feast of in-gathering to wit of all the fruits not onely corn which was before inned but all other fruits as wine and olives c. It was also called the feast of boothes or of tabernacles Levit. 23. 24. The fifteenth day of this seventh moneth shall be a feast of tabernacles c. and the time allotted for this feast is said here to be in the end of the year because though Abib was appointed to be the first moneth for the computation of those things that concerned religion as their holy feaâ—ts c. yet the moneth Tisri the seventh in this account was yet the first moneth for their civill affairs and so the feast of tabernacles being kept in this moneth when one year was ended and another began therefore it is said to be in the end of the year Now this feast was kept first in remembrance of Gods favour to them in the wildernesse when they dwelt in boothes Levit. 23. 43. I made the children of Israel to dwell in boothes when I brought them out of Egypt c. And
13. Vers 25. And in the fifth year shall ye eat of the fruit thereof that it may yield you the increase thereof That is abundantly For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees to wit that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean and give the fruit of the fourth year to the Lord and then on the fifth year and not till then gather fruit and eat it themselves the Lord would cause the land to yield the fruit thereof in such abundance as in other things so also in the fruit of their trees that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first foure years Vers 27. Ye shall not round the â—orners of your heads neither shalt thou marre the corners of thy beard It is not easie tâ— determine what is meant by rounding the corners of their heads and marring the corners of their beards Some conceive that by rounding the corners of their heads was meant the polling of their heads with round curled locks after a nice and effeminate manner and by marring the corners of their beards the shaving away their beards as if they affected to be like women and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacie and quaintnesse in the trimming of their heads and shaving of their beards after the manner and custome of the heathen Again others hold that by rounding the corners of their heads and marring the corners of their beards is meant the cutting off the locks of their heads and the hair of their beards that they might offer them to Idol-Gods as most certain it is the heathen used to do But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heavinesse And indeâ—d this was a custome amongst the heathen whence is that Isai 15. 2. Moab shall howl over Nebo and over Medeba on their heads shall be baldnesse and every beard cut off and that Jerem. 48. 37. Every head shall be bald and every beard clipped And the more probable this opinion seems because the heathenish customes here forbidden are joyned together with those in the following verse of cutting their flesh c. when they mourned for the dead chap 21. 5. They shall not make baldnesse upon their head nether shall they shave off the corners of their beard nor make any cutting in their flesh Vers 28. Ye shall not make any cuttings in your flesh for the dead As the heathen used to disfigure themselves both by cutting and shaving their hair espeâ—ially in their mourning so also they used to cut and lance themselves Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh cutting themselves and then filling up the place with ink or some other colouâ— that the marks thereof might remain all which customes God here forbids his people to take up both because they were the desperate effects of immoderate mourning as also because they were the customes of idolaters leâ—t conforming themselves to idolaters in these things they should also grow to a conâ—ormity with them in their idolatrous worshipping of false Gods Vers 30. Ye shall keep my Sabbaths and reverence my Sanctuary That is ye shall esteem of it as of the house which I have chosen to be my dwelling-place that accordingly you may be carâ—full to come thither with an inward aw and fear of my presence and not to approch to it in your uncleannesse or any other way to pollute it To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joyned because the Sabbaths were the chief times whereon they reâ—orted to the Sanctuary Vers 32. Thou shalt rise up before the hoary head Under this all honour dâ—e to them is included Vers 36. Just ballances just weights a just ephaâ— c. Concerning the Ephah see chap. 5. 11. and concerning the Hin see Exod. 29. 40. And know we must that under these the most usuall measures all other measures are comprehended CHAP. XX. Vers 2. AGain thou shalt say to the children of Israel Whosoever he be of the children of Israel c. Here the punishments are appointed for the transgression of thoâ—e Laws delivered â—n the former chapter Vers 3. And I will set my face against that man c. That is if any maâ— shall sacrifice his children to that idol Molech and his sinne be not known or cannot be sufficiently proved against him in a judiciall way or that you neglect to punish him and through conâ—ivence forbear to proceed against him according to the former Law then will I set my self against that man to destroy him and cut him off And the reason is added Because he hath given of his seed unto Molech to defile my Sanctuary and to profane my holy name Now these that sacrificed their children to Molech are said to defile Gods Sanctuary 1. Because generally the Land was defiled and so the Sanctuary being in the midst of them was polluted by this as by other their â—innes from which it was therefore purged upon the day of expiation chap 16. 16. 2. Because it was a horrible profanation of Gods Sanctuary that men defiled with such abominable â—innes as idolatry and bloud-shed and that too of their own children should yet come into Gods Sanctuary 3. Because it was a vild debasing and contempt of Gods Sanctuary that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech Why they are said also to profane Gods holy name is noted before chap. 18. 21. Vers 5. Then will I set my face against that man and against his familie c. That is his poâ—terity or kindred The word in the originall is sometime translated kindred Gen. 24. 38. But thou shalt go unto my fathers house and to my kindred and take a wife unto my sonne Sometimes it is meant of the whole people of Israel because they came all from one stock as Jer. 8. 3. And death shall be chosen rather then life by all the residue of them that remain of this evil familie and Micah 2. 3. Thereâ—ore thus saith the Lord Beâ—old against this familie do I devise an evil from which ye shall not remove your necks It is here used because they of his own family and kindrâ—d were most likely to be partiall and to follow his example but all are here threatned that either by solicitation or defending and excusing them or by not accusing them that is winking at their sinne shall further their escaping deserved punishment as likewise all that should tread in his steps and go awhoring after Molech as he had done Vers 6. I will even set my face against that soul and will cut him off from among his people
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to