is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and â—idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lâ—t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
ANNOTATIONS VPON THE FIVE BOOKES OF MOSES THE BOOKE OF THE PSALMES AND THE SONG OF SONGS OR CANTICLES VVHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions and other Records and Monuments of the Hebrewes But chiefly by conference with the holy Scriptures MOSES his words lawes and ordinances the Sacrifices and other Legall ceremonies heretofore commanded by God to the Church of ISRAEL are explained With an Advertisement touching some objections made against the sinceritie of the Hebrew Text and allegation of the Rabbines in these ANNOTATIONS As also Tables directing unto such principall things as are observed in the Annotations upon each severall Booke BY HENRY AINSWORTH LVKE 24. 44. All things must be fulfilled which are written in the Law of MOSES and in the Prophets and in the Psalmes LONDON ¶ Printed for John Bellamie and are to be sold at his shop in Cornehill at the Signe of the three Golden Lions neere the ROYALL EXCHANGE 1627. ANNOTATIONS VPON THE FIRST BOOKE OF MOSES CALLED GENESIS VVHEREIN THE HEBREVV VVORDS and sentences are compared with and explained by the Greeke and Chaldee versions but chiefly by conferring with the holy Scriptures BY HENRY AINSWORTH DEVT. 33. 4. Moses commanded us a Law the inheritance of the Church of Iakob MALACH 4. 4. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A Preface concerning Moses writings and these Annotations upon them MOSES the man of GOD and first writer of holy Scripture was an Hebrew borne in Egypt about 2432. yeeres after the creation of the World and before our Saviour Christs comming into the flesh 1496. yeeres He was the sonne a 1 Chron. 6â— 2. 3. 2. 1. 1. 34. of Amram the sonne of Kohath the sonne of Levi the sonne of Iakob the sonne of Isaak the sonne of Abraham our father in the seventh generation as Enoch was the b Iude v. 14. seventh from Adam When he was borne hee had a c Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him he was marveilously saved from death being drawne out of the water and thereof had his name hee was nourished by K. Pharaohs daughter for her owne sonne learned in all the wisedome of the Egyptians and was mighty in words and in deedes Forty yeeres he lived in Pharaohs court which d Act. 7. 23. Heb. 11. 24. 25. 26. then he left choosing rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egypt Forty yeeres e Act. 7. 29. 30. Exod. 3. hee was a stranger and sheepheard in the land of Madian from whence God called him to feed Iakob his people and Israel his inheritance Which thing he also did with all f Numb 12. 7. fidelity forty yeeres being g Act. 7. 38. in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers where he received the lively oracles to give unto us and hee h Deut. 33. 4. commanded us a law which is the Inheritance of the Church of Iakob Of all the Prophets that arose in Israel there was none like unto Moses whom the Lord knew i Deut 34. 10. face to face and dying 120. yeeres old but his naturall strength not k Deut. 34. 5. 6. abated he was buried of God no man knowing of his sepulchre unto this day He wrote the law in five books containing a briefe l Gen. 1. c. history of things past a m Exod. 24. 5. 8. c. covenant between God and his Church then present and n Deâ—◠〈◊〉 15. c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come which now is exhibited by Iesus Christ. In his first booke he wrote the o Gen 2. 4. and 5. 1. c. generations of the heavens and the earth and of mankinde which we therefore of the Greeke word call Genesis that is Generation In the second he set downe the Departure of Israel out of Egypt with the Covenant which God plighted with them the same yeere that they went out which booke thereupon is named Exodus In the third hee describeth the sacrifices and service of God under the Leviticall priesthood called accordingly Leviticus In the fourth he reckoned the Numbers of the tribes and of their journeyes from Egypt to Canaan with the order wherein God setled that Common-wealth of Israel whiles they were travelling towards their Rest which booke is therefore called Numbers In the fift he wrote a repetition of the Law and covenant which God had given unto Israel and the confirmation of the same whereof it is named according to the Greeke Deuteronomie In the propounding of all these things Moses hath p Exod. 34. 30. 35. 2 Cor. 〈◊〉 a veile drawne over his bright and glorious face for in the histories are implied q Gal. 4. 24. Allegories and in the lawes are r Heb. 9. 9. and 10. 1. Col. z. 17. types shadowes of good things that were to come the body wherof is of Christ. In Genesis which history endeth with the going down of Israel into Egypt we have the Image of a naturall man fallen from God into the bondage of sinne In Exodus is the type of our regeneration and state renewed by Iesus Christ. In Leviticus the shadow of our mortification whiles we are made sacrifices unto God In Numbers the figure of our spirituall war-fare whereunto we are mustered and armed to fight the good fight of faith In Deuteronomie the doctrine of our sanctification and preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the sonne of God The things which Moses wrote were not his owne but the s 2 Chro. 34. 14. Law of the Lord by his hand to him t Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after bare witnesse Our Saviour also approveth of Moses and of u Luk 24. 25. 44. all that he spake and wrote what x Mark 7. 9. he said was the commandement y Matâ— 15. 3. of God and what God spake z Mark 12. 26. unto him the same is spoken a Mat. 22. 31. unto us him therefore we are willed to heare which who so doth not will not be perswaded though one rose from the dead Luk. 16. 29. 31. But because his writings were the b 2 Cor. 3. 14. Old Testament under which the New was veiled and which many reading even to this day have a c verse 15. veile laid upon their hart so that they cannot fasten their eyes upon the end of that which is abolished therefore
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
hee fell on his necke and wept on his necke still And Israel said unto Ioseph now let mee dye since I have seene thy face because thou art yet alive And Ioseph said unto his brethren and unto his fathers house I will goe-up and shew Pharaoh and wil say unto him my brethren and my fathers house which were in the land of Canaan are come unto me And the men are sheep-herds for they are men that feed cattell and they have brought their flocks and their herds and all that they have And it shall be when Pharaoh shall call you and shall say what are your workes Then yee shall say thy servants have beene men that fed cattell from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen because every sheep-herd is an abhomination to the Egyptians Annotations BEersheba in Greeke The well of the eath see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan towards Egypt and a place where he and his fathers had received mercies from God Gen. 21. 31. 33. and 26. 33. sacrificed that is killed beasts for sacrifice so both giving thankes for the tidings of Ioseph and consulting with God about his going into Egypt whither in former time Isaak his father was forbidden to goe in time of famine Gen. 26. 1. 2. 3. and whereof he now made some doubt v. 3. For he knew the oracle that his seed should bee afflicted in Egypt Gen 15. 13. 14. and now hee and his fathers had beene pilgrimes 215. yeeres from the time that God had promised the inheritance of Canaan unto Abraham Gen. 12. and hee saw little hope of the fulfilling of that promise being now to goe but with 70. soules into an other barbarous country Onely as by faith they had sojourned in the land of promise as in a strange country Heb. 11. 9. so now also by faith hee would goe to sojourne in Egypt if God should so command him Among the Gentiles they used also to offer sacrifice when they tooke a journey in hand Festus lib. 14. Vers. 2. visions in Greeke a vision or Sight See Gen. 15. 1. Vers. 3. God Hebr. Ael that is the mighty see Gen. 14. 18. make of thee Hebr. put thee there unto a great nation So Gen. 21. 13. This God had promised him in times before Gen. 28. 14. and 35. 11. Vers. 4. bringing bring-up that is surely bring thee up Gr. will bring thee up unto the end This promise was like that which God gave him when he went to Mesopotamia Gen. 28. 15. And Iakob himselfe was brought againe into Canaan dead Gen. 50. 5. 13. his posterity were brought alive a mighty army Ios. 3. c. And from hence the Hebrew Doctors gather a generall rule that whersoever Israel are in captiuity or affliction the presence of God is with them R Menachem on Gen. 46. upon thine eyes that is shall close up thine eye when thou dyest and so burie thee An ancient and honourable custome used of them and all nations The custome afterwards in Israel about the dead and their buriall was this they closed up the eyes of the dead and if his mouth were open they tyed up his jawes and stopped the holes of his body after that they had washed him and anointed him with ointment made of divers sorts of spices and shaved off his haire and wrapped him in white linnen clothes that were not of deare price and they used to cover the face of the dead with a napkin of a zuz that is a quarter of a shekel price that the poore might bee able also to buy it c. And it was unlawfull to bury them in shrowds of silke or cloth of gold or broiderie though hee were a Prince in Israel for this was grosse pride of spirit and the corrupt worke of infidels And they caried the dead upon their shoulders unto the grave Maimony in Misn. tom 4. treat of Mourning ch 4. S. 1. 2. Vers. 6. into Egypt to sojourne there in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned Ios. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. yeere of Iakobs life Gen. 47. 9. after the promise made to Abraham 215. yeeres Gen. 12. 4. in the yeere of the world 2298. seed that is children or posterity See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sonnes Vers. 7. daughters one daughter Dinah verse 15. so in vers 23. sonne for one sonne Vers. 9. Carmi in Greeke Charmee These foure were heads of their fathers house and of them are named the families of the tribe of Reuben Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow Vers. 10. Iemuel called also Nemuel in Numb 26. 12. 1 Chro. 4. 14 Ohad in Greeke Aod This man is not mentioned in the families of Simeon Num. 26. 12. 1 Chro. 4. 24. it seemeth hee and his were then perished Iachin called also Iarib 1 Chron. 4. 24. of him was a familie called Iachinites Numb 26. 12. Zohar in Greeke Saar by transposition of letters hee is also called Zerah and his familie Zarhites Num. 26. 13. 1 Chro. 4. 24. Canaanitesse or Canaanitish woman the cursed stocke with which Israels sonnes ordinarily might not marry Gen. 28. 1. Vers. 11. Gershon called also Gershom 1 Chron. 6. 16. Kohath or Kehath in Greeke Kath. This man was grand-father to Aaron and Moses and Marie Exod. 6. 18 20. Of this familie came the Priests of Israel 1 Chro. 6. 3. 4. c. and the Kohathites had the principall place in the service of the sanctuarie Num. 3. 31. and they are reckoned before the Gersonites Num. 4. 34. c. Vers. 12. dyed by untimely death at Gods hand for their sinne Gen. 38. 7 10. Hezron in Greeke Asron but the Apostle writeth him in Greeke Esrom Mat. 1. 3. by interpretation the middest of exultation V. 13. Issachar why his familie is set before other his elder brethren is shewed on Gen. 35. 23. Thola he had a rare blessing in multitude of children for of this Tholah were 22600. valiant men of warre in Davids dayes 1 Chron. 7. 2. There was also a Iudge of this name and tribe Iudg. 10. 1. Phuvah called also Phuah 1 Chron. 7. 1. and so the Greeke here writes him Phoua Iob called also Iashub Num. 26. 24. 1 Chron. 7. 1. and so the Greeke writeth him here Iasoub Simron or Shimron in Greeke Zambran Vers. 14. Elon in Greeke Allon Iahleel in Greeke Aiel Vers. 15. Padan or Mesopotamia see Gen. 25. â—0 There Leahs sonnes were borne but the families of her sonnes here reckoned were borne after they came thence into Canaan all the soules that is persons Gen. 12. 5. Heb. soul which the Greeke translateth soules so after and three counting Iakob himselfe for one as verse 8. and excluding Er and Onan
these words is used for our shamefull parts flesh in Gen. 17. 11. Ezek. 23. 20. nakednesse in Gen. 9. 22. 23. Lev. 18. 7. which are here commanded to bee covered with linnen which signified righteousnesse Revel 19. 8. even the righteousnesse which is of God by faith wherby our sinne which is our shame Romans 6. 21. is covered Rom. 4. 6. 7. And as all these garments are given of God to Aaron and his sonnes so hee it was that clothed our first parents after their nakednesse Gen. 3. 21. and he hath spred his skirts over us and covered our filthiness when we were naked and bare Ezek. 16. 7. 8. and counselleth all to buy of him white rayment that they may be clothed and their filthie nakednesse appeare not Revel 3. 18. even to put on the Lord Iesus Christ and to make no provision for the flesh to fulfill the lusts therof Rom. 13. 14. the thighes from above the navell a little off from the heart unto the end of the thigh saith Maimony in Implements of the Sanctuary Chap. 8. Sect. 18. Though these parts were covered by the former garments yet lest by wind or any other accident they should haply be discovered God for more reverence of his Majesty and regard of seemlinesse and honesty appointeth this close covering which as Maimony expresseth were tyed with strings and made close like a purse Thus God gave more abundant honour to that part which lacked and our uncomely parts have more abundant comelinesse as Paul saith 1 Cor. 12. 23. 24. Vers. 43. beare not iniquity that is beare not punishment for this iniquity and dye The Greeke translateth and they shall not bring sinne upon themselves that they dye not For God is of purer eyes then to behold evill Hab. 1. 13. and hee that had not on his wedding garment was bound hand and foot and cast into utter darknesse Matth. 22. 12. 13. Blessed therefore is he that watcheth and keepeth his garments lest he walke naked and his shame be seene Revelat. 16. 15. This caution is not for the breeches onely but for all the garments as the Hebrew Doctors have gathered thus The high Priest that ministreth with lesse then these eight garments or the inferiour Priest that ministreth with lesse then these foure garments his service is unlawfull and hee is guilty of death by the hand of God even as a stranger that ministreth as it is written in Exodus 29. 9. AND THOV SHALT GIRTHEN VVITH GIRDLES c. AND THE PRIESTHOOD SHALL BE THEIRS when thee garments are upon them their Priesthood is upon them if their garments be not upon them their priest-hood is not upon them but loe they are as strangers and it is written in Num. 1. 51. THE STRANGER THAT COMMETH NIGH SHALLBE PVT TO DEATH As he that wanteth his garment is guiltie of death and his service unlawfull so is he that hath moe garments As hee that puts on two coats or two girdles Or the common priest that puts on the high priests garments and serveth loe he polluteth the service and is guiltie of death by the hand of the God of heaven Maimony in treat of the Implements of the Sanctuarie ch 10. sect 4. 5. CHAP. XXIX 1. The things which Moses was to get readie for the consecrating of the Priests unto their office 4 To wash their bodies 5 The order how to put on the high priests garments 7. and to aniont him 8 The araying of the other priests 10 The manner how to sacrifice the Bullocke which was for a sin-offring 15 And the first Ram which was for a Burnt-offring 19 And the second Ram which was for consecration of the Priests to that the blood therof should be put on their eares hands and feet 21 With that blood and with oile they and their garments should be sprinkled 26 The manner how to wave the brest of that sacrifice and to leave up the shoulder thereof in the Priests hands 30 Seven daies the time of consecration 32 The Priest must eate the Ram wherewith they should bee consecrated 36 Of purifying the Altar seven dayes 38 Of the two Lambs which should be for a daily burnt offring in Israel continually 40 with their meat and drinke-offerings 43 God promiseth to sanctifie his Tabernacle and people and to dwell among them AND this is the thing that thou shalt doe unto them to sanctifie them to minister-in-the-Priests-office unto me Take one Bullocke a yongling of the Herd and Two Rams perfect And unleavened bread and cakes unleavened tempered with oile and wafers unleavened anointed with oile of wheaten flowre shalt thou make them And thou shalt put them into one basket and shalt bring them neer in the basket and the bullock and the two Rams And Aaron and his Sonnes thou shalt bring neare unto the doore of the tent of the congregation and shalt wash them with water And thou shalt take the garments and shalt clad Aaron with the Coat and with the Robe of the Ephod and with the Ephod and with the Brestplate and shalt fitly gird clà d with the curious girdle of the Ephod And thou shalt put the Miter upon his head and shalt fasten the Crowne of holinesse upon the Miter And thou shalt take the anointing oile and poure it upon his head and anoint him And thou shalt bring neer his Sons and clad them with Coats And thou shalt gird them with Girdles Aaron and his Sons and shalt bind the bonnets on them and the priesthood shall be theirs for an eternall statute and thou shalt fill the hand of Aaron and the hand of his Sonnes And thou shalt bring neere the bullocke before the Tent of the congregation and Aaron and his Sons shall impose their hands upon the head of the bullocke And thou shalt kill the bullocke before Iehovah at the doore of the Tent of the congregation And thou shalt take of the blood of the bullocke and put upon the hornes of the Altar with thy finger and shalt poure all the blood at the bottome of the Altar And thou shalt take all the fat that covereth the inwards the caule that is above the liver and the two kidneyes and the fat which is upon them and shalt burne them upon the Altar And the flesh of the bullocke and his skin and his dung shalt thou burne with fire without the campe it is a Sinne offring And thou shalt take the one Ram and Aaron and his Sonnes shall impose their hands upon the head of the Ram. And thou shalt kill the Ram and shalt take his blood and sprinkle upon the altar round about And thou shalt cut the Ram into his peeces and shalt wash his inwards and his legges and put them unto his peeces and unto his head And thou shalt burne all the Ram upon the altar it is a Burnt-offring unto Iehovah it is a savour of rest a Fire offring unto Iehovah And thou shalt take the other Ramme and Aaron and his sonnes shall
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
14 c. of sabbathisme that is of rest see Exod. 16. 23. and 31. 15. any worke to wit of his owne workes wayes or words Ex. 20. 9. Esay 58. 13. to except the workes commanded of God as circumcision offring of sacrifice and the like Ioh. 7 22. 23. Matth. 12. 5. and works of necessity and of mercy towards man or beast Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. c. Vers. 3. kindle no fire either for to doe worke with or to dresse meat for that was unlawfull on the Sabbath though lawfull on other feast dayes Exod. 12. 16. or for to punish malefactors as the Hebrew Doctors say Punishments may not be inflicted on the Sabbath though it bee commanded to punish malefactors yet may it not bee done on the Sabbath As when one is condemned by the Iudges to stripes or unto death he may not bee beaten or put to death on the Sabbath for it is written Yee shall kindle no fire c. this is a warning to the Iudges that they burne not on the Sabbath him that is condemned to bee burnt and the like is for other punishments Maimony treat of the Sabbath Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath Ibidem Chap. 23. Sect. 14. Vers. 5. an offring or an heave offring in Greek and Chaldee a separation a gift separated unto God from their other goods See the notes on Exod. 25. 2 Vers. 6. blew in Greeke hyacinth see Ex. 25. 4. Vers. 7. Shittim in Greeke incorruptible wood see Exod. 25. 5. Vers. 8. oile of the olive see Exod. 27. 20. anointing or oile of unction whereof see Eoxd 30. 23. c. incense of sweet spices in Greeke composition of incense see Exod. 30. 54. c. Vers. 9. filling to be set in golden ouches Hebr. stones of fillings see Exod. 25. 7. and 28. 17. 20. Vers. 11. Tabernacle or Habitacle whereof see Exod. 26. barres or barre meaning all and euerie one See the notes on Exod. 32. 19. So in Exodus 39. 33. Vers. 12. Arke or Coffer wherein the Tables of the Law were put see Exod. 25. 10. In Greeke the Arke of the testimony of the covering the veil that hid the most holy place whereof see Exod. 26. 31. c. So after in Exod. 39. 34. The Greeke translateth it onely the veil Vers. 13. Table described in Exod. 25. 23. c. Shew bread in Greeke bread of proposition See Exod. 25. 30. Vers. 14. for the Light or Candlesticke of light that is the shining Candlestick whose lamps gave light alwayes So starres of light Psal. 148. 3. that is shining starres Vers. 15. Altar the golden altar whereof see Exod. 30. 1. c. hanging-veil see Exod. 26. 36. Vers. 16. Altar the brazen altar whereof see Exod. 27. 1. c. the foot or the Base see Exodus 30. 18. Vers. 17. tapestry-hangings see Ex. 27. 9. c. 〈◊〉 〈◊〉 Vers. 19. of ministery or of service see Exodus 31. 10. for Aaron described in Exod. 28. This was the summe of Moses Sermon to the people at this assembly wherein he taught them both what gifts to bring and what holy things were to be made for the service of God as hee had beene before commanded Exod. 25. c. Vers. 21. stirred or lifted him up to doe it chearfully and so made him willing as the Chalde◠translateth it Vers. 22. bracelets or chaines or hookes the Greeke translateth seals Compare this with their fact before in Exod. 32. where they gave their Iewels to make an Idoll offred Hebrew waved because they were heaved up and waved when they were given to the Lord and is therefore called a wave offring Exod. 38. 24. Vers. 24. was found If there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. Vers. 25. did spin of the vertuous woman it is said She lareth her hands to the spindle and her hands hold the distaffe Prov. 31. 19. So for the building of Gods spirituall Tabernacle there were women that laboured in the Gospell Phil. 4. 3. that laboured much in the Lord Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove 2 King 2◠7 Vers. 29. willing offring or voluntary gift So ought all things that we give unto God or for his sake be freely given as every man purposeth in his heart not of griefe or of necessity for God leveth a chearfull giver 2 Cor. 9. 7. Compare herewith the offrings of David and the Princes and people of Israel towards the building of Gods Temple which caused great joy in men and thankes unto God 1 Chron. 29. 3. 6. 9. 10. c. Vers. 30. Bezaleel of whom see Exod. 31. 2. c. He was for Moses Tabernacle as Hiram for Solomons Temple 1 King 7. 13. 14. as Paul and the other Apostles for the Temple of Christs Church 1. Cor. 3. 10. But the Tabernacle of Christs naturall body was greater and more perfect not made with hands that is not of this building Heb. 9. 11. and 10. 20. the Workmaster thereof was the holy Ghost himselfe Luke 1. 34. 35. Vers. 31. Spirit of God in Greeke a divine Spirit of wisedome See Exod. 31. 3. Vers. 34. Aholiab in Greeke Eliab See Exodus 31. 6. Vers. 35. cunning-workman who wrought both sides alike whereas the embroiderer wrought curiously but the one side see the notes on Exod. 26. 1. of the weaver which the Chaldee expoundeth weaving understanding by the weaver the weavers worke as elsewhere the Scripture useth Spirits for the gifts of the Spirit 1 Cor. 14. 12. 32. that devise in Chaldee that teach cunning or artificiall workes By these were figured the varieties of graces which were abundantly to be seene in the first building of Christ Church after that men had received the Spirit of God by the preaching of the Gospell from the mouthes of the master workmen the Apostles 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6. CHAP. XXXVI 1 The offrings are delivered to the workemen 5 The people bringing more then enough for the worke are restrained 8 The making of the embroidered curtaines with Cherubims 14 The curtaines of goats hayre 19 The coverings of Rams skinnes and Tachash skinnes 20 The boards with their sockets 31 The barres 35 The Veile 37 The hanging for the doore THen did Bezaleel and Aholiah and every wise hearted man they to whom Iehovah gave wisedome and understanding to know to doe all the work for the service of the Sanctuary according to all that Iehovah had commanded And Moses called Bezaleel and Aholiab and every wise hearted man in whose heart Iehovah had given wisedome even every-one whose heart stirred him up to come-neere unto the worke to doe it And they tooke from before Moses all the offring which the sonnes of Israel had brought for
Chazkuni referreth it to Exod. 29. 43. others unto Ex. 19. 20. sanctified God is said to be sanctified both when he graciously accepteth and doth good unto them that serve him aright Ezek. 20. 41. and when hee punisheth them that transgresse as I will be glorified in the mids of thee Sidon and they shall know that I am Iehovah when I shall have executed judgements in her and shall be sanctified in her Ezek. 28. 22. So in this place and in Ezek. 38. 16. 23. Likewise God is sanctified of men when they cary themselves holily and uprightly in his sight as Sanctifie the Lord God in your hearts c. 1 Pet. 3. 15. that come nigh or my nigh ones that is the Priests and Levites as in Ezek. 4â— 13. the Priests which are nigh unto Iehovah See also Levit. 9. 7. Num. 16. 9. So judgment beginneth at the house of God 1 Pet 4. 17. at his Sanctuary Ezek. 9. 6. before that is openly the Gr. translateth in al the congregation as if the like danger were unto them also for transgression see Ios. 22. 18. 20. glorified or honoured which is also not in shewing mercies onely as 2 Thes 1. 10. but in executing judgments as Exod. 14. 4. Ezek. 28. 22. And he is glorified of men when their thoughts words and actions are according to his will and to his praise Acts 4. 21. Rom. 1. 21. 1 Pet. 4. 11. 16. held his peace or was silent that is rested patiently without murmuring against the worke of God who had killed his sonnes So David saith I am dumb I will not open my mouth because thou hast done it Psal. 39. 10. And God said to Ezekiel the Priest Be silent that is Forbeare to cry make no mourning for the dead Ezek. 24. 17. Or hee mourned in silence for his sonnes death for so the scripture expresseth great sorrow and unutterable by keeping silence as Lam. 2. 10. Esa. 47. 5. Thus the Greeke translateth he was pricked and Aarons answer in vers 19. implieth so much So the heathens have said Curae leves loquuntur ingentes stupent Seneca in Hippolyto Vers. 4. uncle in Greek the sonnes of the brother of Aarons father for Vzziel was brother to Amram Aarons father see Exod. 6. 18. 20. 22. cary or take up this duty of buriall was laid upon their cousins the Levites not upon their next brethren the Priests that they might attend still to their holy ministration See Levit. 21. 1. c. out of or to a place without the campe â—o they used to burie without their cities Luk. 7. 12. Vers. 6. Makâ— not bare or Make not free that is let not the hayre of your heads grow long The Hebrew Pharangh signifieth two things to make bare or uncover the head as Numb 5. 18. so the Greeke translateth here ye shall not put off the mâ—ters from your heads Secondly to make free for the haire to grow as the Chaldee here translateth yee shall not let your lockes grow For this also was a signe of mourning 2 Sam. 19. 24. See the notes on Gen. 41. 14. It is testified of humane writers that the Egyptians at their friends funerals did let the hayre of their head grow long but shaved their beards whereas other nations at funerals did shave their heads Herodot in Euterpe And that shaving of the beard was a signe of sorrow in Israel appeareth by Ieremie 41. 5. Hereupon is that law in Ezek. 44. 20. the Priests shall not shave their heads nor suffer their lockes to grow long they shall onely poll their heads where hoth extremities are forbidden The latter sense may also well be implied here as likewise after in Levit. 13. 45. and 21. 10. And concerning this the Hebrewes have these rules A Priest that letteth his haire grow-long it is unlawfull for him to come into the sanctuarie from the Altar forward and if he doe goe in and serve he is guilty of death by the hand of God as he that drinketh wine and serveth as it is written Neither shall any Priest drinke wine c. Ezek. 44. 21. and againe Neither shall they shave their heads nor suffer their lockes to grow long Ezekiel 44. 20. As he that drinketh wine is guilty of death Levit. 10. 9 so he that letteth his haire grow-long is guilty of death Yet profaneth he not his service hereby though he be guilty of death his service is allowable that is standeth in force and is not disanulled by it As Priests are not forbidden wine save in the time of their going into the Sanctuarie so it is not unlawfull for them to let their haire grow save at the time of their going into the Sanctuarie understanding this of the common Priest But the high Priest may neuer let his haire grow-long nor rend his clothes at any time Leviâ— 21. 10. because he is to be continually in the Sanctuary How long may a Priest let his haire grow Thirtie dayes as a Nazirite of whom it is said Hee shall let the lockes of the haire of his head grow Num. 6. 5. and there is no Naziriteship lesse then thirty dayes Therefore the common Priest that serveth shaveth him-selfe every thirty dayes The judgment of them that rend their garments and the judgment of them that make free or â—are their head is one Levit. 10. 6. if he serve with his clothes rent he is guilty of death by the hand of God although his service is allowable and not profaned Maimony in Biath hamikdash or Of entring into the Sanct. chap. 1. Sect. 8. 14. rend an other signe of sorrow Levit. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrewes gather that they which mourned for the dead were bound to rend their clothes because the Priests here being forbidden to mourne were forbidden to rend so that another was bound to rend And they were not to rend but standing as in 2 Sam. 13. 31. the King rose up and rent his garments And they were to rend the forepart not behinde or in the sides nor beneath save the high Priest he rendeth beneath The measure of rending was an hand-bredth and this on the upper garment onely They rend for the death of the Prince or of the Father of the Synedrion or of the multitude of the congregation as David and the men with him did for Saul and for Ionathan and for the people of the Lord 2 Sam. 1. 11. 12. Also when they heare the name of God blasphemed as in Esay 36. 22. and for the burning of the booke of the Law as Ieremie 36. 23. 24. and for the cities of Iudah ond for Ierusalem and for the Sanctuarie destroyed as Ierem. 41. 5. Maimony treat of Mourning chap. 8. and 9. wrath come or he that is God be wroth as at other times for the sinne of one or of few the whole congregation was afflicted Ios. 7. 1. 2. c. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priests duty also was to stand
in their administration betweene Gods wrath and the people Num. 16. 46. 48. And their publike duty might not bee interrupted by private passion or affection Vers. 7. not goe out that is not leave off your ministration for griefe of this which is befallen you See the annotations on Levit. 21. 12. the oile c. which signifieth the Anointing that is the graces of the Spirit whereof Ioyfulnesse was one speciall Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn when they administred before the Lord compare Levit. 21. 10. 11. 12. Vers. 9. wine or strong drinke The Hebrewes as Baal hatturim and others thinke that Aarons sons had sinned in drinking too much wine when they offred strange fire and that thereupon this law was given Whether that were so or not the Lord by this precept required sobrietie in the Priests and carefulnesse to administer justly lest they should drinke and forget the law as Prov. 31. 5. should erre through wine be out of the way through strong-drinke as Esay 28. 7. Accordingly the Ministers of the Gospell must be sober and not given 〈◊〉 wine 1 Tim. 3. 2. 3. It is likely that all wine was forbidden the Priests when they were to serve yet the Hebrewes have their limitations as that they might not drinke above the fourth part of a Lâ—g or of an halfe pinte of wine and that 〈◊〉 wine and at one time and of wine that was 〈◊〉 daies old at the least But if he drinke lesse then afâ—â—â—th part of a Log of wine or drinke a fourth part 〈◊〉 pause of time betweene or if it be mixed with water 〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉 though more then a fourth part he is discharged and profaneth not his service If he drink more then 〈…〉 part of wine though it be mixed and though he p 〈…〉 tweene and drinke a little and a little he is guilty of death and his service is disâ—llowable Maimony in â—ath ha 〈…〉 kdash c. 1. S. 1. But the Law forbidden wine absolutely as here so in Ezek. 44. 21. 〈◊〉 shall any priest drinke wine when they enter into the 〈◊〉 ner court strong-drinke in Hebrew She 〈…〉 〈◊〉 which the Greekes borrow the word Sâ—â—â—â—â— in Luke 1. 19. and it meaneth all whatsoever maketh drunken whether drinke made of mault or of the juyce of fruits as Pearrie Sider and the like When ye goe into the Tent meaning the courtyard of the Tent to serve therein as it is opened by the Prophet when they enter into the inner court Ezek. 44. 21. The Hebrewes understand it of the court betweene the Tent and the Altar that stood in the court Every Priest that is fit for service if he drinke wine it is unlawfull for him to goe into the Sanctuarie from the Altar forward and if he doe â—oe in and serve his service is disallowed and he is guilty of death by the hand of God as it is written That ye dye not Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie for drunkennesse so is it unlawfull for any man whether Priest or Israelite to teach when he is drunke Though he have but eaten dates c. if his senses bee troubled a little let him not teach as it is written And that yee may teach the sonnes of Israel Levit. 10. 11. Maimo ny in Biath hamikdash chap. 1. Sect. 1. 3. Vers. 10. that ye may separate or to make difference and this is meant not onely for themselves but others as in Ezek. 44. 23. they shall teach my people the difference between holy and prophane and cause them to discerne betweene uncleane and cleane And for not doing this the Priests are blamed Ezek 22. 26. See also Levit. 20. 25. holy Hebr. holinesse meaning of persons and things In Greeke between the holy ones and the profane Vers. 11. all the statutes a part of the Priests office was to teach the people as here and in Deut. 33. 10. therefore it is said The Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the Angell or Messenger of the Lord of hosts Mal. 2. 7. And as they were to teach so the things to be taught should be al Gods statutes as the Apostle saith I have kept nothing back but have shewed you al the counsel of God Act. 20. 27. Vers. 12. the Meat-offring that before mentioned in Levit. 9. 17. unlevened or eat it made into unlevened cakes See Levit. 6. 16. and 2. 10. where this law was before given which Moses here repeateth leâ—t through trouble of mind for the judgment now befallen them the Priests should forget or neglect any of Gods ordinances Vers. 13. the holy place the court of the Sanctuary as Levit. 6. 16. due or statute ordinance The Chaldee expounds it thy portion So in v. 14. Vers. 14. wave brest of the peoples Peace-offrings before mentioned Lev. 9. 18. 21. in a cleane place in Greeke an holy place meaning the campe of Israel and in ages following the citie Ierusalem where the light holy things were eaten see the notes on Levit. 6. 17. Sol. Iarchi here saith The former things in verse 13. were not eaten in an uncleane place but they being most holy were to be eaten in the holy place and these needed not be eaten within the curtatnes of the courtyard but must be eaten within the campe of Israel for that was cleane that Lepers might not come into it Num. 5. 6. so the light holy things might be eaten in all the citie Vers. 15. by a statute or for an everlasting due Of this statute see before Levit. 7. 34. Vers. 16. seeking sought that is diligently sought the Goat that spoken of in Levit. 9. 15. with Eleazar and why not with Aaron seeing he should have eaten of it vers 19. Sol. Iarchi saith For honour of Aaron he turned his face towards his sonnes and was angry Vers. 17. he that is God hath given it you by the law foregiven in Levit. 6. 26. 30. to beare or to take away as the Greeke translateth that ye should take away To beare iniquity often signifieth punishment without forgivenesse Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. c. The same word is also used for bearing-away whereupon God forgiveth the sinner Exod. 28. 38. So the Priests bare that is took away the peoples sins by eating their sin-offrings wherein they figured Christ Ioh. 1. 29. Sol. Iarchi saith The Priests were they that did eat and the owners they that had the atonement Vers. 18. within into the Tabernacle for if it had then it should not be eaten but burnt Lev. 6 30. seeing it was not ye should have eaten it in the holy place without that is in the courtyard Levit 6. 26. Vers. 19. they the Targ. called Ionathans explaineth it the sonnes of Israel have offred such things that is as the Chaldee expoundeth
garments the other his golden garments because some were made with gold threed woven in them These foure were made of fixe double twisted threed and they were of flaxe onely saith Maim in the Implements of the Sanctury c. 〈◊〉 s. 3. It figured the base estate of Christ here on earth and how he shold without worldly glory performe the worke of our redemption Esay 53. 2. 3. c. but with purity innocency and holinesse Putting on justice and it clothed him his judgment was as a robe and a Miter Iob 29. 14. his flesh in Greeke his skinne the secret parts are hereby meant see Exodus 28. 42. Compare herewith Ezekiel 44. 17. 18. there these foure linnen garments are mentioned and no other and that is a mysticall prophesie of the state of the Church under the gospell where the Priests have no other attire then for atonement or expiation day which mystery is opened in 2 Corinth 5. 19. garments of holinesse in Greeke holy garments wash his flesh that is as the Greeke translateth wash all his bodie Sol. Iarchi here noteth that hee was charged to wash him-selfe every time that hee changed his garments and he changed them five times c. This washing signified his cleansing or sanctification by repentance and faith in Christ Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed Psal. 132. 9. 16. which they onely that are sanctified doe put on When the Priest put off these garments and put on other hee washed againe vers 24. It figured also the holinesse and purity that should be in Christ himselfe in whom was no sinne 1 Ioh. 3. 5. and put them on This was after the performance of his other morning services which were due every day and to be done in other garments The order whereof is said to be this About midnight for the high Priest might not sleepe all that night lest any accident of uncleannesse such as is spoken of in Deut. 23. 10. should befall him they went about the taking away of the ashes from the altar and ordered the wood c. untill at breake of the day they began to kill the daily sacrifice then they hanged a fine-linnen cloth betweene the high Priest and the people And he put off his common clothes and washed himselfe and put on the golden clothes those eight mentioned in Exod. 28. and sanctified that is washed his hands and his feet and killed the daily sacrifice and tooke the blood sprinkled it on the altar After that he went into the holy place and burned the incense of the morning and trimmed the Lampes and burned the flesh of the dayly sacrifice and the meat offring and drinke offring of the same as was done every day After the daily sacrifice hee offred the bullocke and the seven lambes which were appointed more for that day Num. 29. 8. Afterwards he sanctified his hands his feet and put off his golden garments and washed himselfe and put on his white garments and sanctified his hands and his feet and came to his bullocke spoken of in v. 6. c. Maim in Iom hakippurim ch 1. s. 6. ch 4. s. 1. and Talmud Bab. in Ioma ch 3. Ver. 5. a Sin-offring figuring Christ who shold be a Sin-offring for his Church 2 Cor. 5. 19. 21. and these goats the one was killed v. 15. the other sent away alive v. 21. to signifie how Christ suffering for our sinns should be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 18. The Hebrews write that these two goats were to bee alike to see to of equall stature and price and to be taken both at one time Maimony in Iom hakipp. chap. 5. sect 14. Burnt-offring which was offered after the former Sinne-offring and in other garments ver 24. and signifyed besides reconciliation a new and holy life through the grace of Christ after the purging us from our sins Rom. 12. 1. See the notes on Lev. 1. Vers. 6. for himselfe or which shall be his owne and so Sol. Iarchi hence teacheth that it was to be of his owne and not of the congregations and Targum sonathan expoundeth it of his own goods This was the first sacrifice which was peculiar for this day and for the worke of Reconciliation which beginning with the Priest himselfe sheweth the impersection of that legall priesthood and the impossibility thereof to bring men to God So the Apostle teacheth that every high Priest was himselfe also compassed with infirmitie by reason whereof he ought as for the people so for himselfe to offer for sinnes Thus the Law made men high Priests which had infirmitie but the word of the oath which was since the Law maketh the Son of God who is perfected for ever Hebr. 5. 1. 2. 3. and 7. 28. and for his house in Chaldee for the men of his house And hereby the Hebrewes understand all the Priests see after on vers 11. As in all sinne-offrings they laid their hands on the head of the sacrifice confessed their sinnes and then killed it Lev. 4. so was the order of this which the Hebrewes have declared thus After that the Priest had washed his body put on his white garments and sanctified his hands and his feet he came to his bullocke which afterward in Solomons Temple stood betweene the porâ—ch and the Altar with the head therof to the south and the face to the west and the Priest stood eastward with his face to the west and laid both his hands on the head of the bullocke and confessed saying O God I have sinned done iniquitie and trespassed before thee I and my house I beseech thee O Lord make atonement now for my sinnes iniquities and trespasses which I have commited before thee I and my house as it is written in the law of Moses thy servant For in this day be shall make atonement for you c. Lev. 16. 30 Maâ— in Iom hakipp. c. 4. s. 1. and Talmud in Ioma c. 3. Ver. 7. present them Hebrew make them to stand After the slaying of his own sin-offring the Priest came to the North-side of the Altar and two with him the one called Sagan who was the second chiefe priest next in order to the high Priest on his right hand and the other called Rosh beth ab that is the chiese of the house of the father or principall houshold as 1 Chron. 24. 6. on his left hand and there the two goats were presented with their faces to the West and their back parts to the East Talmud in Ioma ch 3. Mai. in Iom hakip c. 3. s. 2. at the doore that is within the court-yard see the notes on Lev. 8. 3 Vers. 8. give lots that is cast lots the Greeke translateth impose or put lots The manner is said to bee thus The two lots the one had written upon it FOR IEHOVAH and on the other was written FOR A SCAPE-GOAT and they
upon an altar without saying Hee that offreth without is not guilty till he offer upon 〈…〉 tar which he hath made without but if hee offer 〈…〉 Rocke or on a stone he is free to weet from the judgment of death for it is not called Korban an offring except it be on an Altar yea though it be without as it is written in Gen. 8. 20. And Noe built an 〈◊〉 Maim in Maas hakorbanoth chap. 19. sect 1. Vers. 9. doore of Tent and so in ages following to the doore of the House or Temple that is in the courtyard And if the Tabernacleor Temple should haply bee burnt as it was by the Babylonians 2 King 25. 9. yet was it lawfull to offer in the courtyard upon the altar as Ezra did after their returne Ezr. 3. 3. 4. 5. 6. So the Hebrewes say Who so killeth holy things at this time and offreth thâ—â— out of the Court is guilty because it is meet he 〈◊〉 offer within For loe it is lawfull to offer although that be no house Because the first holinesse sanctâ—fieth fâ— that time present and for the time to come Mai 〈…〉 iâ— Mâ—â—s â—akorb chap. 19. sect 15. It figured that our service unto God must bee by faith in Christ and in the communion of his Church as before is shewed on verse 2. to doe it that is to offer it see the notes on Exod. 10. 25. cut-off in Greeke that soule shall be destroyed as in v. 4. Vers. 10. every man Hebr. man man which Ionathan expoundeth yong man or old man as in vers 3. and 13. the stranger in Greeke or of the proselytes adjoyned unto you This Law therefore seemeth not to binde the heathens any more then the sonner of sacrificing vers 5. so in v. 12. 13. any blood to weet of fowle or beast as is explained in Leviticus 7. 26. and this at his common table for as the former lawes were for sanctifying the people in their holy things so these which follow are for their civill conversation Whereas it is said it maketh atonement for the soule verse 11. left any should thinke he is not guilty save for the blood of holy things the scripture saith any blood Chazkuni on Leviticus 17. will set Hebr. will give my face which the Chaldee expoundeth my anger and so face is often used for anger which appeareth in the countenance as I will appease his face Gen. 32. 20. and the face of the Lord hath divided them Lam. 4. 16 and I will not cause my face to fall upon you Ier. 3. 12. and the face of the Lord is upon them that doe evill 1 Pet. 3. 12. and many the like the soule which the Chaldee expoundeth the man See the notes on Gen. 12. 5. cut it off that is destroy him as the Chaldee and Greeke translateth The Hebrewes say He that eateth so much as an olive of blood presumptuously is guilty of cutting-off if ignorantly he is to bring the Sin-offring appointed And the thing is plaine by the law that hee is not guilty but for all blood of cattell beasts and birds onely whether they be uncleane or cleane Leviticus 7. 26. But the blood of fishes and of Locusts and of creeping things and the blood of man they are not guilty for them by the name of blood The blood therefore of cleane fishes and locusts is lawfull to be eaten or drunke And the blood of uncleane locusts and fishes is unlawfull because it is the jâ—yce of their bodies Mans blood is unlawfull by the doctrine of the scribes if it be separated from the body but one may swallow downe the blood of his teeth without prohibition Maimony in treat of Forbidden 〈◊〉 chap. 6. sect 1. 2. Verse 11. the soule that is the life see Gen. 9. 4. So in Targum Ionathan it is expounded here and in verse 13. the life of the soule of the flesh the Gr. addeth of all flesh so Moses speaketh in v. 14. is in the blood the Greeke saith is the blood thereof as in verse 14. which blood is figuratively called the life because the seat thereof is in the blood as Moses here sheweth so that if the blood be gone the life is gone with it as daily experience confirmeth Hereupon David saith What profit is in my blood Psal. 30. 10. that is in my life and the shedding of blood is the taking away of ones life Gen. 9. 6. Chazkuni explaineth it thus For the soule of the flesh 1. of every creature it hangeth in the blood and therefore I have given it to make a 〈…〉 nt for the soule of man the soule commeth and maketh 〈…〉 ment for the soule have given it to weet the blood and so the life or soule of the beast to make atonement for your soules that is to be the expiation and ransome for your life or soule in figure of Christ whose blood was to be shed for the remission of sinnes Matth. 26. 28. through which he should make peace Colos. 1. 20. and men have redemption Ephes. 1. 7. who was to give his soule or life for a ransome for many Matth. 20. 28. And this is the cause why God forbiddeth all blood that men might be kept in faith and reverend exspectation of the blood of Christ which being once shed should spiritually be given unto his people for to drinke by faith unto the life and salvation of their soules Ioh. 6. 53. 54. 55. And to teach the people not to ascribe the worke of their salvation unto themselves or their owne workes but unto Christ onely was this prohibition of blood and the like was for the fat of all such beasts as had the fat burned on the Altar which therefore might not be eaten of men See the notes on Levitiâ—us 3. 17. and 7. 25. 26. it is the blood not of buls and goats save onely in shadow for it is unpossible that such blood should take away sinnes Heb. 10. 4. but the blood of Christ is it that maketh atonement and cleanseth from all sinne Hebrewes 9. 12. and 10. 19. 1 Iohn 1. 7. And as the Apostle saith without shedding of blood is no remission Hebrewes 9. 22. so the Hebrew doctors from these words of Moses say There is no remission of sins but by blood as it is written For it is blood that maketh-atonement for the soule Talmud in Ioma c. 1. Vers. 12. Therefore in Greeke For this cause Although other reasons may be rendred of the forbidding of blood as to restraine men from crueltie or from communion with idolaters for the Magi or wise men of Chaldea used to eat blood when they conveâ—sed with Divels and by them foretold things to come whereas otherwise the Chaldaeans eschewed blood as an uncleane thing as Maimony sheweth in Moreh nebuchim yet the maine if not the onely cause is here given of God to be the use of blood upon the Altar for their atonement which was meerely figurative and which had the end and accomplishment
when he hath begun the act with his body they are both of them guiltie of death by the Magistrate or of cutting off or of beating or of chastisement Maimony in Issureibiah ch 1. sect 10. Vers. 21. of thy seed that is of any of thy children thy son or thy daughter as Moses expoundeth it in Deut. 18. 10. See also Lev. 20. 2. through the fire this word fire is after expressed in Deut. 18. 10. and in 2 Kings 11. 3. which another Prophet expoundeth burne in the fire 2 Chron. 28. 3. which was the abominable custome of the heathens so dedicating their children unto idols and Devils and the like abomination the Israelites committed in a valley neer to Ierusalem 2 Chron. 33. 6. Ierm 32. 35. which King Iosias abolished when he defiled Topheth which was in the valley of the sons of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech 2 King 23. 10. This sin is here forbidden amongst whordomes and incests because even it is spiritual whoredome as in Lev. 20. 5. it is called a going a whâ—ring after Molech The manner of doing this wickednesse it not now certainly knowne but is thought to be done two waies some being burned to death othersome made to passe onely betweene two fires for a signe of consecration So of Achaz King of Iudah it is said he burnt his sons in the fire 2 Chron. 28. 3. and of the Iewes that they burnt their sons and their daughters in the fire Ierm 7. 31. and that they burnt their sonnes with fire for burnt offrings unto Bâ—â—l Ierm 19. 5. yea they sacrificed their sons and their daughters unto Devills and shed innocent blood the blood of their sonns and of their daughters whom they sacrificed unto the idols of Canaan Psal. 106. 37. 38. R. Bechai on Lev. 18 saith that the parents were perswaded that by this sacrifice the rest of their children should be delivered from death and that they themselves should prosper for it all daies of their life Of the manner of consecrating and not killing their children the Hebrewes write thus There was a great fire kindled and the father tooke some of his seed to deliver the same unto the Priests that served the fire and the same Priests gave the son unto his father after that hee was delivered into their hand to cause him to passe through the fire by his leave and the father of the son was he that made his sonne passe through the fire by the leave of the priests and hee led him through on his feet from one side to another in the midst of the flame but burned him not to Molech after the manner that they burned their sonnes and their daughters to other Idols but this service named Molech was by passing through onely Maimony treat of Idolatrie ch 6. sect 3. And for the manner of killing their children in the honor of Molech it is thus recorded in an Hebrew commentary called Ialkut upon â—erm 7. sol 61. col 4. Though all other houses of Idolatry were in Ierusalem yet Molechs house was without the city in a place apart How was Molech made It was an Image having the face of a Bullocke and hands spred abroad like a man that openeth his hands to receive somewhat Within it was hollow and for it there were seven chappels builded before which this image was set Who so offâ—â—d a foule or dove went into the first chappell if he broght a Lambe he went into the second if a Ramme into the third if a calfe into the fourth if a bullock into the fiâ—t if an Oxe into the sixt and if he offred his son hee went into the seventh He kissea Molech as in Hos. 13. 2. Let the sacrificers of men kiss the calves The son was set before Molech and Molech having fire put under it was made burning hot Then the Priests taking the child put him into Molechs burning bands and to the end that the father might no heare the cry of the childe they did beat upon Tabers thereupon was the place called Tophet of Toph which is a Taber But of these things wee have no certainty save that the scriptures witnesse such impiety to have beene in Israel Molech the name of an Idol or Star which the Ammonites and other heathens worshipped called also Moloch Amos 5. 26. and Milcom 1 King 11. 5. 7. and was so named as being Melech King wherefore the Greeke translateth it Archon a Prince and is thought of some to be the star Saturne the highest of all the Planets unto which the Carthaginians are said to have sacrificed the best of their sonnes Diodor. Sicul. l. 20. and likewise the Phoenicians Euseb. praep Evang. lib. 4. Others thinke it was the Sunne which is as King and chiefe of all the Planets and whom the Phoenicians worshipped by the name of Beâ—l samen that is Lord of heaven as Sanchonjatho testifieth in Euseb. Evang. praep lib. 1. called in the holy Scriptures Baal And this seemeth probable for whereas in Tophet in the valley of the sons of Hinnom they used to make their children passe through the fire to Molech 2 King 23. 10. Ieremy saith they offred them unto Baal â—eâ—m 19. 5. compared with Ierm 7. 31. and Ier. 32. 35. So either it was a starre as the Prophet saith the starre of your God Amos 5. 26. or the multitude of stars as Stephen saith God gave them up to worship the host of heaven Act. 7. 42. which another Prophet confirmeth saying They shall spread them before the Sun and the Moone and all the host of heaven whom they have loved and whom they have served Ier. 8. 2. Of like sort were Adram melech and Anam-melech the Gods of Sepharvaim unto whom that people burnt their children in fire 2 King 17. 31. Of this Idoll Molech R. Solomon on Ierem. 7. 31. saith there was an Image of brasse set up in the valley of Hinnom neere Ierusalem after the forme before noted out of Ialkut not profane or not pollute not prostitute it is contrary to hallowing or sanctifying Lev. 22. 32. And as Gods name is profaned funday wayes Lev. 21. 6. and 19. 12. so in speciall by idolatry as when they applyed Gods name or word to the service of Molech forementioned or the like The Hebrew doctors among other things doe apply this unto the giving of ones life for the truth and religion of God saying Who so ever ought rather to be killed then to transgresse Gods law if he be killed for that he will not transgresse loe he sanctifieth the name of God and if it be before ten men of Israel loe he sanctifieth the Name publikely as did Daniel Ananias Misael Azarias c. Dan. 3. 6. And of such it is said in Ps. 44. for thy sake we are killed all the day c. But who soever ought to be killed rather then to transgresse and hee transgresseth rathen he will bee killed toe be
that sanctifieth them with the sanctification of Aaron Numb 18. 8. and commanded them to eate of the heave-offrings Maimony in Trumoth ch 15. sect 22. Vers. 8. a carkasse and a torne thing what these were is before shewed on Lev. 17. 15. and 22. 31. They were unlawfull to be eaten of any Israelite especially of the Priests as here and Ezekiel 44. 31. and figured the sanctitie of their communion as is noted on Lev. 17. and further appeareth by Ezek 4. 13. 14. Vers. 9. my charge or observe my observation that is which I commanded to be kept in Chaldec the observation of my word Here it is specially to bee understood as larchi also saith of eating the heave-offring and of uncleannes of body sinne that is the punishment of sinne So in Lev. 19. 17. Numb 18. 32. and 9. 13. for it that is for the holy thing forespoken of and dye to weet by the hand of God as Targum Ionathan explaineth it by flaming fire For by men such were beaten only as the Hebrew cannons shew saying An uncleane priest is forbidden to eate of the heave-offring whether it be uncleane or cleane Levit. 22. 4. Every uncleane Priest that eateth of the heave-offring which is cleane he is guilty of death by the hand of the God of heaven Levit. 22. 9. and therefore he is be beaten But if hee eate of the heave-offring which is uncleane though it be forbidden he is not to be beaten because it is not holy The uncleane may not eate of the heave-offring untill their sun be set and three starres appeare after the Sunne is gone downe Levit. 22. 7. Maimony in Trumoth ch 7. sect 1. c. The like judgement is for the stranger that is whosever is not a priest or of the priests family for if hee eate of the holy things presumptuously hee is in danger of death The stranger that eateth of the heave-offring presumptuously whether hee bee uncleane or cleane whether hee eate of the heave-offring that is cleane or uncleane he is guilty of death by the hand of the God of heaven as it is written AND DIE THEREFORE IF THEY PROFANE IT and he is to be beaten for eating thereof And if he eate in ignorance he is to adde the fift part thereof unto it Lev. 22. 14. Maimony ibidem ch 6. sect 6. Vers. 10. any stranger that is whosoever is not of the priests familie The Hebrew canons say The heave-offring and the heave-offring of the tithes are to be eaten by the Priests whether old or yong male or female by them and their Cananitish servants and their cattell Lev. 22. 11. The stranger is forbidden to eate of the heave-offring Lev. 22. 10. Maimony in Trumoth ch 6. sect 1. 5. forreiner or sojourner in Hebrew Toshab in Greeke Paroikos which is a stranger-inhabitant one that dwelleth in the hous continually but is not of the house and so differeth from the Slave which is one of the houshold and from the Hareling which is none of the houshold neither abideth therein continually but for a terme The forreiner is he that is hired for ever the Hireling is hee that is hired for yeeres And an Hebrew servant loe hee is as a forreiner and an hireling Lev. 25. 39. 40. And a priests daughter maried to a stranger loe she is as a stranger and it is forbidden ANY STRANGER Lev. 22. 10. whether it be himselfe or his wife Maimony in Terumoth c. 6. 〈◊〉 5. By the forreiner or sojourner in this place seemeth to be meant not onely an Israelite so journing but also an heathen man uncircumcised who leaving his open Idolatrie and yeelding to the Morall law though not to the ordinances as circumcision and the like might dwell among the Israelites Deut. 14. 21. See the annotations on Exod. 12. 43. 45. 48. And from hence the Hebrewes gather that an uncircumcised priest though he had no other uncleannes might not eate of the holy things It is unlawfull for an uncircumcised priest to eate of the heave-offring by the sentence of the Law for loe 〈◊〉 forreiner and the Hireling is spoken of concerning the Heave-offring Levit. 22. 10. and the Forreiner and Hireling is spoken of concerning the Passeover Exod 12. 45. What is the Forreiner and Hireling spoken 〈◊〉 in the Passeover It is an uncircumcised person 〈◊〉 whom it is forbidden so the Forreiner and Hireling spoken of in the Heave-offring the uncircumcised person is forbidden it and if he eat hee is to bee beaten by the Law Maimony in Terumoth ch 7. sect 10. And in another place they say All the oblation whether they be the most holy things or the lighter holy none may eate of them but cleane persons onely that are circumcised Though his sunne be set if hee have not brought his atonement he may not eate of the holy things Maimony in Magnaseh bakorbanoth ch 10. sect 9. a hired person any outlander or any Israelite as before is shewed not eate neither drinke of nor anoint himselfe with any of the holy things appointed unto the Priests For the heave-offrings were given for meat for drinke and for anointing because anointing is as drinking Psal. 109. 18. and dr 〈…〉 ing is comprehended under eating they are to eate that which useth to be eaten and drinke that which useth to be drunke and to anoint with that which is used for unction not wine or the like but they anoint with 〈◊〉 that is cleane c. Maim in Trumoth c. 11. 〈◊〉 1. So for this prohibition they say Whether he eate thâ—â— which is wont to be eaten or drinke that which is 〈◊〉 to be drunke or anoint him with the thing that is uses for unction it is unlawfull for it is said THEY SHALL NOT PROPHANE THE HOLIE THINGS Lev. 22. 15. Maimony ibidem ch 10. sect 2. Vers. 11. buy a soule that is a person to 〈◊〉 of the heathens as before is noted and as Sol. larchi here explaineth it a Cananitish servant Such by comming to bee of the Priests familie might eate though Israelites might not eate And as the Hebrewes say An uncircumcised Priest and all 〈◊〉 were uncleane although they themselves might not eate of the heave-offring yet their wives and their servants might eate Maim in Trumoth c. 7. s. 12. with the purchase of his money Hebrew the purchase 〈◊〉 bought of his silver which the Greeke translateth bought or purchased with silver So that though he bought them not himselfe if they were boughâ— into his house by a wife whom he maried or were bought by his servants they might eate M 〈…〉 in Trum. c. 7. s. 18. he that is borne in his house or the child of his house that is the homeborne servant such as were the children of his slave See the notes on Gen. 15. 3. and 7. 12. Those slaves being in the Priests houshold if they were cleane might eat of some of the heave-offrings that were given for the Priests livelihood See Numb 18. 11. 13. Vers. 12.
minishing of the tast For warme bread or meat boiled this day is not like the bread that was baked or the meat that was boiled yesterday nor the meat slaine to day like that which was slaine yesterday and so all the like unto these They may not bake or dresse on a feast day that which they will eat on the common working day no work is permitted which is needfull about meats save about those which are to be used on the feast day If he have made it to eat on the feast day and there remain some he may eat that which is left on the working day Bathing and anointing are contained under the generall of meat and drinke and may be done on the feast day Maimony in Iom toâ— chap. 1. sect 1. c. Vers. 8. a Fire offring that is burnt-offrings as the Greeke translateth and so Moses explaineth it in Numb 28. 19. though it implieth also other sacrifices offred up in fire to the Lord. â—argum Ionathan expoundeth it an oblation to the name of the Lord. seven dayes all the dayes of the feast seeme to be called generally convocations of holinesse verse 2. and in every of them an extraordinary number of sacrifices were to be offred Numb 28. 24. and 29. 17. 20. 23. 26. c. though the first and last were the great dayes of the feast in which they might doe no servile worke Of these other dayes the Hebrewes say The dayes which are betweene the first and the seventh of the Passeover and the first and the eight of the feast of boothes are called the prophane or common working dayes of the solemne-feast and they are called the Solemne-feast And although it is not said of any of them it shall bee a Sabbatisme yet for asmuch as it is called a convocation of holinesse and it is the time of feasting in the sanctuarie it is unlawfull to doe worke in them that they be not like other prophane dayes wherein there is no holinesse at all And who so doth unlawfull worke in them he is scourged because it is forbidden him by the doctrine of the Scribes Yet all servile worke is not forbidden for any worke which if a man doe it not in the solemne-feast much hurt or corruption followeth they may doe it As a man may gather his fruits and the grapes of his vineyard in the feast if they be ripe But it is unlawfull for a man purposely to deferre such workes untill the feast If a man have fruits on the ground and hath nothing to eate in the feast but of them though there be no danger of their perishing they lay no necessity upon him to buy food in the market till he reape after the feast but hee may reape and binde and thresh and fanne and grinde what him needeth Also they may judge money-matters and matters of life and death in the solemne feast and may write the matters of the judgement hall or Court and all such like And they may write private letters to friends and reckonings c. and may doe all things needfull about the dead as did they that imbalmed our Saviour Luk 23. 56. and 24. 1. and may make him a coffin c. But they looke not upon plagues of leprosie Levit. 13. in the feast lest he be found uncleane and his feasting be turn'd into mourning Neither doe they marie wives c. lest the joy of the feast bee forgotten through the joy of the wedding They make no merchandise in the feast eyther selling or buying But they may sell fruits clothes or instruments needfull for the feast It is not lawfull to mourne or fast in these dayes but a man ought to rejoyce in them and have a merry heart he and his children and his wife and his childrens children and all that are joyned unto him Deut. 16. 14. Although the rejoycing spoken of there is the Peace offrings yet under it is comprehended that hee and his children and his houshold should rejoyce every one as is meet for him c. Maimony in Iom tob chap. 6. sect 22. and chap. 7. sect 1. c. and chap. 6. sect 17. See after on verse 40. and Deut. 16. Vers. 10. reape the harvest the originall words are the same reape the reaping or harvest the harvest This law appertained to the Passeover at what time harvest in Canaan began to be ripe and was to be done in the feast namely on the 16. day of Abib the morrow after the Sabbath verse 11. that by sanctifying the first fruits unto the Lord the whole harvest might be sanctified unto them Rom. 11. 16. Prov. 3. 9. 10. Ezek. 44. 30. ye shall bring to weet at the publicke charges of the Church the manner is shewed in the notes upon Levit. 24 8. a sheafe or an Omer which is the tenth part of an Ephah or Bushell Exod. 16. 36. The Hebrew word signifieth both and for the matter in hand both are true save that if we English it shease it is put for sheaves one for many as the Greeke here translateth it sheaves or handfuls But Sol. Iarchi expoundeth this Omer the tenth part of an Ephah This was not to be brought by every particular man but by the whole congregation one Omer for all the church the manner whereof in the He brew records is said to be thus In the Passeover they offer an oblation more then the daily sacrifice from the first day untill the seventh day according to the addition at the new moones two bulockes and one ramme and seven lambs all burnt offrings and a goat-bucke for a sin-offring which is eaten in the second day of the Passeover which is the sixteenth day of Nisan or March Numb 28. 11. 19. 24. They offer more then on other dayes a lamb for a burnt offring with the shease or Omer of wave-offring Levit. 23. 12. And that is the meat-offring of the congregation And the time of it is appointed therefore it driveth away the sabbath that is it is to be done though it bee the sabbath day They bring nâ—t this Meat-offring but from the land of Israel Levit. 23. 10. And it is to bee reaped in the night in the sixteenth night of Nisan whether it be working day or sabbath And all the night is lawfull to reape the sâ—ease in or if they reape it by day it is lawfull It is to be taken from the standing corne or if they finde none standing of the sheaves It is to bee brought of greene corne and if they finde none such of the dry This shease was brought of barley In the evening of the feast day the messengers of the 〈◊〉 the high councell in Ierusalem went out and 〈◊〉 the cities neere there about came together that it might bee reaped with great solemnitie And they reaped three Seahs of barley which make an Ephah or Bushel as is noted on Gen. 18. 6. by three men when it was darke c. When it was reaped they brougtt it into the
or bare headed or 〈◊〉 their clothes rent may come thither The Tem 〈…〉 r than betweene the Porch and the Altar 〈◊〉 〈◊〉 may come thereinto but he that hath his 〈◊〉 and feet washed The Holie of holies is ho 〈…〉 it for none may come in there but the high 〈◊〉 in Atonement day at the time of service 〈◊〉 6. For the better understanding of these things we may further observe touching the Temple iâ— Ierusalem how they say The mountaine of the house of God which was mount Morijah 〈◊〉 〈◊〉 3. 1. was five hundred cubits long and five hundred broad and was inclosed with a 〈◊〉 And it had â—ive gates one on the West and one on the East and one on the North and two on the South and the breadth of a gate was ten cubits and the height twenty and they had doores Within that was a woodden fence compassing round about the height whereof was ten hands bredths and within that fence was the Chel or Rampart ten cubits high and of that it is said in Lam. 2. 8. He made the Rampart and the wall to lament this was the wall of the court Within the Rampart was the court and all the court was in length 187. and in bredth 135. cubits and had seven gates c. The Sanctuarie was not all of it in a plaine but in a cliffe or ascent of the Mount When a man went in at the East gate of the Mountaine hee went to the end of the Chel or Rampart in a levell ground And hee went vp from the Chel to the womens court by twelve steps the height of every step was halfe a cubit and the bredth halfe a cubit And all the womens court he went on a levell and from it to the court of Israel the mens court by 15. steps and all the court of Israel he went on a levell Thence he went vp to the Priests court which was two cubits an halfe higher than Israels And he went all the Priests court and betweene the porch and the altar in a levell Thence hee went vp to the porch by twelve steps And the porch and the Temple was all on a levell So the height of the floore of the Temple was aboue the floore of the East gate of the mount of the house 22. cubits Maimony in Beth habchirah chap. 5. 6. that they defile not or and let them not defile or make uncleane their camps for the least of these three namely the uncleane by the dead whatsoeuer he touched was uncleane Num. 19. 22. Hag. 2. 12. This taught them sanctification in abstaining from communion with sinne and sinners as the Apostle sheweth in 2 Cor. 6. 17. Come out from among them and be yee separate saith the Lord and touch not the vncleane thing and I will receiue you c. And in Heb. 12. 15. Looking diligently c. lest any root of bitternesse springing vp trouble you and thereby many be defiled I dwell in Chaldee my divine presence Shâ—â—inah dwelleth This reason respecteth not onely the former uncleanesses but the sinnes also that follow of transgression v. 6. and secret adultery vers 12. 13. So the Hebrewes also acknowledge as Chazkuni on this place saith Forasmuch as the Diuine presence of God is among them they encampe round about the Tabernacle it is necessary that they purifie their camps from uncleanenes cleare themselves from robbery from doubtfull wickednes as of the woman that goeth aside and to observe the things decreed for purification Vers. 6 the sinnes of men in Greeke humane sinnes that is any such sinne as men use to fall into through their frailty to transgresse a transgression that is to commit or by committing a transgression so in Lev. 6. 2. where this law is more explained The Chaldee expoundeth it to falsifie a falshood that is to speake or deale falsly the Greeke despising despised in Hebrew Magâ—nal whereof see the notes on Lev. 5. 15. This is the second Law of Israels puritie and it is against morall sin pollution therby which the sinner was to purge by confession of sin restitution of dammage and sacrifice against Iehovah in the Chaldee before the Lord. This is meant in regard of his deniall or oath before the Lord as Lev. 6. 2 3. that soule in Chaldee that man it meaneth man or woman as before is expressed be guilty or be in trespasse Vers. 7. shall confesse This though it be here adjoyned to this particular belongeth to all sinne which he that confesseth and for saketh shall have merâ—ie Prov. 28. 13. for God looketh upon men if any say I have sinned perverted that which was right and it profited me not he will deliver his soule from going into the pit and his life shall see the light Ioâ— 33. 27 28. The Hebrewes set downe this duty thus All the precepts in the Law whether they command or forbid a thing if a man transgresse against any one of them either presumptuously or ignorantly when he maketh repentance and turneth from his sin he is bound to confesse before the blessed God as in Num. 5. 7. This confession is with words and it is commanded to be done How doe they confesse Hee saith Oh God I have sinned I have done perversly I have trespassed before thee and have done thus and thus and â—oe I repent and am ashamed of my doings and I will never doe this thing againe and this is the foundation of confession And who so maketh a large confession and is long in this thing hee is to be commended and so the owners of sin and trespasse offrings when they bring their oblations for their ignorant or for their presumptuous sinnes atonement is not made for them by their oblation until they have made repentance confessioÌ„ by ward of mouth Likewise all condemned to death by the Magistrates or condemned to stripes no atonement is made for them by their death or by their stripes untill they have repented and confessed And so hee that hurteth his neighbour or doth him dammage though he pay him whatsoever he oweth him atonement is not made for him till he confesse and turne away from doing so againe for ever as it is writen in Num. 5. 6. any OF ALL THE SINNES OF MEN. Maimony in Misn. treat of Repentance chap. 1. s. 1. his trespasse or his guiltinesse Hebr. Asham meaning the thing for which he is guilty as is explained in Lev. 6. 4. noted on Lev. 5. 16. The Asham Guiltinesse here spoken of is the thing taken by rap 〈…〉 or the price thereof saith Maimon in treat of Robbery lâ—st things c. 8. s. 6. in the principall or 〈◊〉 the summe the head thereof that is every whit of it so in Lev. 6. 5. the fift see the notes on Levit. 5. 16. and 6. 5. Of this point the Hebrewes say He that sweareth upon deniall of goods payeth not the fift part untill hee confesse it of himselfe but if there come
there come witnesses that she is defiled or if he die or if 〈◊〉 die then the Meat-offering is all burnt And if any of these things 〈…〉 pen after the handfull is offered the 〈…〉 not eaten If her husband be a priest the 〈◊〉 of the Meat-offering is not eaten because her husband hath a part therein c. but the handfull is â—ffered by it selfe and the remainder is scattered upon the place of the ashes Ibid. c. 4. sect 14 15. That which is spoken of burning it when it is polluted is not meant of burning it upon the altar but in another place where uncleane things were burnt which might neither be offered to God not eaten by men Vers. 26. the memoriall so the handfull is called see the notes on Lev. 2. 2. Vers. 27. to bitternesses with most bitter effect in Chaldee to cursing as vers 24. The Hebrewes say that if she be defiled immediately her face 〈◊〉 turne yellowish her eyes will stiâ—kâ— out c. and 〈◊〉 carry her out of the womens court wherein shee 〈…〉 deth and first her belly will swell and 〈…〉 thigh will fall and shee shall die And in the 〈◊〉 houre that she dieth the adulterer 〈…〉 whose meanes she was made to drinke 〈…〉 be Maim in Sotah chap. 3. sect 16 17. 〈…〉 fall or rot see vers 21. This iudgemâ—nt 〈…〉 ding to the transgression that as with that part 〈◊〉 sinned so therein she should bee punished Anâ— thus the curse entred into her bowels like water as in Psal. 109. 18. not by any naturall effect 〈◊〉 this drinke but by the power of God who often bringeth great things to passe by unlikely meanes as with clay made of spittle Christ opened the eyes of the blinde Ioh. 9. 6 7. Vers. 28. shall be free not haâ—e any 〈◊〉 by the drinke as in vers 19. 〈…〉 〈◊〉 shal be sowen with sced which the Chaldâ—◠〈…〉 deth shall proue with child This setteth forth Gods power goodnesse in effecting such things for clearing the innocent and working by one drinke such contrary effects according to the uncleannesse or cleannesse of the party that receiu 〈…〉 it Even as his word is to one the savour of death â—â—to death and to another the savour of life 〈◊〉 2 Cor. 2. 16. The Hebrewes write of this woman When she hath drunke the bitter water if she die 〈◊〉 out of hand she is lawfull for her husband t◠〈◊〉 pany with though he be a priest And although 〈…〉 nesse beginne to come upon her and she haue paiâ—e in other parts of her body yet for asmuch as her 〈◊〉 swelleth not nor her thigh begins to fall she is 〈◊〉 but if her belly begin to swell and her thigh to 〈◊〉 she is certainly unlawfull And if shee be 〈◊〉 when she hath drunke she will wax strong and her face waxeth cleare and if she have any â—icknesse 〈◊〉 will leave her and she shall concâ—iue and beare a man childe And if she were wâ—nt to haue hard travel 〈◊〉 shall haue speedy travell and of she were wont to bring forth females she shall bring forth males Maim 〈◊〉 Sotah chap. 3. sect 21. 22. Vers. 29. under her husband that is being 〈◊〉 â—â—ed in Greeke being under an husband sâ—◠〈◊〉 19 Vers. 20. shall make the woman to stand or 〈◊〉 present her The Hebrewes hold that some women might not drinke and that none was euer for ced to drinke except she would her selfe They say A woman of whom her husband is jealous and she hath beene in secret with another man they compell her not to drinke but if shee agree and say I am defiled she is put away without dowry and is unlawfull for her husband ever after and drinketh not Likewise if shee say I am not defiled neither will I drinke they compell her not to drinke but she is put away without dowry Also if her husband say I will not cause her to drinke or if he hath lyen with her after that shee was in secret with another shee drinketh not but takes her dowry and goes her way and is unlawfull for him ever after Some women they say are not meet to drinke though they be willing and their husbands also would have them drinke but are put away without dowries as she that is wife to a man blind or lame or dumbe or deafe or that wants a hand likewise if the woman herselfe be lame or dumbe or blind or wanteth an hand or is deafe or she that is but betrothed and not maried But if a man be jealous of his betrothed wife and she be in secret with another man after she is maried then she drinketh as all other women A woman that standeth to drinke if her husband die before shee doe drinke then she drinketh not neither receiueth she any dowry Maimony in Sotah chap. 2. sect 1 2. c. These and the like exceptions they make some of which seeme to be devised for to favour divorcement whereunto the Iewes have beene overmuch addicted as appeareth by Mal. 2. 16. Matth. 19. 3 8 9. Moreover they say If a woman have drunke of the bitter water and have bin cleared thereby and her husband be jealous againe of her coÌ„cerning the man for whose sake shee was made to drinke and shee hath beene in secret with him he cannot make her drinke for his sake the second time but she is unlawfull for her husband ever after and is put away without dowry But if he be jealous over her for another man and it bee proved by witnesses that shee hath beene in secret with that other shee is made to drinke the second time yea though it be many times if he cause her to drinke for severall men Maim in Sotah chap. 1. sect 12. Vers. 30. free from iniquitie or guiltlesse innocent from iniquitie by doing what in him lieth for to finde out and purge this sin in his wife and not nourishing jealousie in his minde still Whereas by not doing this he partaked after a sort with his wives sin So Chazkuni on this place saith The man shall be free for that he letteth not his wife alone playing the where under him The Targum called Ionathans translateth it thus And if the man be free from sins that woman shall beare her sin And the same exposition others give of these words saying Any man that hath used unlawfull copâ—lation in his daies after that he is waxen great the curse-bringing water doth not try his wife Num. 5. 30. When the man is free from iniquitie the woman beareth her iniquitie Maim in Sotah ch 2. sect 8. and ch 3. sect 17. 23. Therefore among the Israelites it is said that no man which had him-selfe beene guilty that way could bring his wife to this triall And of their care about this case of jealousie it is thus recorded On the fifteenth day of Adar which was the Hebrews twelfth moneth Esth. 9. 1. called now February the Magistrates looked unto the necessities of the
from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout
tribute to the Lord by this homage and tribute they were to acknowledge the victory to be of God and to shew their thankfulnesse for his salvation So David dedicated unto the Lord silver and gold of all nations which hee had subdued 2 Sam. 8. 11. 12. And Esaias prophesieth In that time shall a present be brought unto the LORD of hosts of a people scattered and peeled c. Esay 18. 7. one soule of 500 by soule is here meant person of mankinde and living body of beasts as after is explained And as the 12000 souldiers had much more of the spoile considering their small number than the other many thousands of the congregation so their tribute to the Lord was much lesse by proportion they giving but the five hundreth part when the congregation gave the fiftieth ver 30. God requireth lesse of them as their labour service and jeoparding of their lives had beene greater than their brethrens Vers. 29. unto Eleazar The Lord who was the inheritance of the Priests and Levites Dent. 18. 1 2. and had given them the ordinary heave-offerings which the Israelites offered unto him Num. 18. 19. giveth them also this extraordinary tribute which was levied for him So Abram gave to Melchisedek the Priest the tithe of the spoiles which he had gotten in warre Gen. 14. 20. And as the Levites had the tithes in Israel and the Priests had but a tenth of those tithes Num. 18. 21. 24. 26. 28. so is there here a like proportion allotted whiles the Levites had the fiftieth part vers 30. and the Priests but the five hundreth Vers. 30. one portion of fiftie or one taken or detained of fiftie so in vers 47. of the sheepe or of the flocke-beasts that is of sheepe and of goats for both these are implied under the name flocke as in Lev. 1. 10. of all beasts that is of all manner of beasts but this seemeth to be meant of the beasts fore-named onely and not of Camels or other uncleane beasts because in the particular summes after rehearsed vers 32. 39. there are no uncleane but Asses onely spoken of Chazkuni here saith If thou aske why God commanded not to take a tribute of the Camels seeing there were man camels there as it is written in the warre of Gideon against the Midianites Their Camels were without number Iudg. 6. 5. and 7. 12. the answer is The Scripture mentioneth those onely whereof they tooke the tribute and they tooke no tribute of uncleane beasts save of Asses because they are sanctified by the firstling of the Asse Exod. 13. 13. and 34. 19 20. which keepe the charge or observe the observation keepe watch and doe the service see the notes on Num. 18. 5. Vers. 32. the residue of the prey the cattell whose numbers follow are called the residue or remainder either because some had beene slaine for the souldiers to eat or in respect of the gold and silver and other such spoiles whereof there was no tribute levied Vers. 33. seventie and two thousand that is seventie thousand and two thousand as was explained in the former verse So after Vers. 35. soules of mankind Heb. soule of Adam meaning by soule the persons and by Adam or mankinde the women as after is explained For as at the first both man and woman were called Adam Gen. 5. 2. so the same name is often used for both sexes as here and in vers 40. 46 47. Vers. 40. two and thirtie So the whole number of beasts and girles which were the Lords tribute out of the Souldiers halfe was eight hundred and fortie which were given to Eleazar the Priest vers 41. Vers. 47. one portion of fiftie or one taken of fiftie as in vers 30. The particular summes as may be gathered by the former computation were six thousand seven hundred and fiftie sheep seven hundred and twentie oxen six hundred and ten Asses three hundred and twentie soules of young women the whole summe of them altogether was eight thousand and foure hundred which were taken out of the Congregations halfe and given to the Levites So the whole prize brought home from the Midianites and kept for the use of Israel was of beasts and women-kinde eight hundred thousand and fortie thousand out of which the Lord tooke for his Priests and Levites nine thousand two hundred and fortie Thus he enriched his people with the spoiles of their enemies and they in homage thankfulnesse to the Lord gave him one of five hundred out of the one halfe and one of fiftie out of the other halfe as Abram gave one of ten to Melchisedek the Priest of God of all the spoiles that he had taken from his enemies Gen. 14. 20. Vers. 48. the Officers or Bishops as in vers 14. Vers. 49. in our hand that is in our power under our leading and charge w ch the Greeke and Chaldee translate with us there lacketh not Heb. there is not numbred or mustered to wit as wanting or missing for in such musters the number is observed of those that are absent as of those presēt This was a rare and wonderfull mercie that twelve thousand men of Israel should vanquish so great a nation of Midian without losse of any mans life whereas commonly the sword devoureth one as well as another 2 Sam. 11. 25. But hereby appeareth that precious in the eyes of the LORD is the death of his Saints Psal. 116. 15. and a much like speech was uttered by our Saviour Of them which thou gavest me have I lost none Ioh. 18. 9. Moreover by this victory God encouraged his people to fight the residue of his battels against the Canaanites Vers. 50. an oblation for Iehovah or as the Chaldee explaineth it the oblation of the Lord in Greeke a gift to the Lord. This was a voluntary gift whereas the former levie was commanded v. 25 c. hath found that is hath gotten in this war jewels or instruments vessels atonement for our soules that is for our lives which God hath spared and that there be no plague amongst us as Exod. 30. 12. Herein also they might have respect unto their sinne in sparing the women alive for which Moses reproved them vers 14. 17. Thus though they found all alive yet were they not proud neither boasted of their valour but gave the glory unto God and in themselves they were humbled in conscience of their unworthinesse Vers. 51. every wrought jewell Hebr. jewell or instrument of worke that is cunningly wrought So as the matter was the best of gold the forme also was the best Chazkuni here saith The Scripture sheweth that they brought no broken instrument Vers. 52. shekels what the shekell waighed see on Gen. 20. 16. of the captaines or from the captaines that is Moses tooke the gold of them as in vers 51. and 54. Vers. 54. the Tent the Lords Tabernacle where it was a memoriall for them as the like is spoken of the halfe shekels w ch the Israelites gave when
God are taught to hold fast their inheritance in his promises and right in Christ which they enjoy by faith that as the Father hath made them meet to be partakers of the inheritance of the Saints in light Coloss. 1. 12. so they may keepe the faith and grace which they have obtained unto the end 1 King 21. 3. Ezek. 46. 18. Iude vers 3. Hebr. 6. 12. ESAY 65. 9. I Will bring forth out of Jakob a seed and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there EZEK 20. 35 36 37. I will bring you into the wildernesse of peoples and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord God And I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. HEBR. 9. 15. Christ he is the Mediator of the New * Or Testament Covenant that by meanes of death for the redemption of the transgressions that were under the first Covenant they which are called might receive the promise of the eternall inheritance ANNOTATIONS VPON THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE WHEREIN BY CONFERENCE OF THE Holy Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Histories Lawes and Ordinances which MOSES a little before his death repeated and enlarged unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IOSVA 1. 8. This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maiest observe to doe according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good successe LVKE 16. 31. If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of DEVTERONOMIE IN this fifth Booke Moses to prepare the Israelites unto their inheritance in the Holy Land rehearseth the chiefe things that had befallen them in their forty yeares travell thorow the wildernesse exhorteth them to the love of God and observation of his Law repeateth the ten Commandements and explaineth them particularly with the Ordinances to them belonging adding some moe which he had not before mentioned confirmeth the whole Law with promises to those that keepe it and threatnings to the disobedient reneweth the Covenant between God and his people prophesieth of things that should come to passe in ages following blesseth the Tribes of Israel with severall blessings and having viewed the Land of promise from an high mountaine he dyeth and is buried of God Iosua being his successor in the Government of the people More particularly MOses rehearseth Gods calling of Israel from Horeb towards Canaan The Officers set to governe them The Spies sent to view the land and the peoples rebellion following thereupon Chap. 1 How they passed by Edom Moab and Ammon but fought with the Amorites and conquered King Sihon 2 How Ogwas conquered and their Countries allotted to some tribes of Israel 3 An exhortation to obey Gods law and to shun idlatrie 4 Of the ten Commandements given at Horeb and how the people were affected at the giving of the Law 5 An exposition of the first Commandement how God should be knowne loved and obeyed 6 To root out the Canaanites and their Idolatrie 7 To beware lest forgetfulnesse of former mercies or plenty of good things in Canaan turne them from God 8 Moses would humble Israel under the Lord their God by remembrance of their former many rebellions and Gods mercies renewed and continued notwithstanding 9 and 10 Hee exhorteth them to love and obey the Lord by many weighty reasons 11 An explanation of the second Commandement of abolishing false worship and serving God according to his law 12 The third Commandement expounded against abuse of Gods name by false prophets inticers and revolters to Idolatry 13 The holy Communion of Gods people taught by shadowes of cleane meats tithes c. 14 The fourth Commandement explained by the rites of the Sabbath yeare and the solemne feasts c. 15 and 16 The fifth Commandement of obedience to governours civill and ecclesiasticall appointed of God but not to hearken to any heathenish ministers or false Prophets 17 and 18 The sixt Commandement touching man-slaughter wars murder by one unknowne c. 19 20 21 The seventh Commandement touching adultery rape fornication incest 22 The eighth Commandement touching usury payment of vowes liberty in anothers field pledges man-stealers wages almes justice weights and measures c. 23 24 25 The solemne profession of homage unto God in Canaan at the bringing of first-fruits tithes c. 26 Of writing the Law upon stones the blessings and curses openly pronounced and confirmed by the people 27 Moses promiseth many blessings to them that keepe the Law and threatneth many curses to the disobedient 28 The renewing of the Covenant betweene God and Israel 29 A promise of mercie to repentant sinners beleeving in Christ. 30 The people are encouraged to enter into Canaan with Iosua their Captaine Their falling from God is foretold 31 Moses song wherein he prophesieth of the state of Israel untill the latter daies 32 Before his death Moses blesseth the Tribes of Israel 33 Moses vieweth the land and dyeth is buried of God mourned for of the people and praised above all Prophets 34 THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE CHAPTER I. 1 Moses speech in the end of the fortieth yeare briefly rehearsing the Story 6 Of Gods promise and offer to give Israel the Land of Canaan 9 Of Officers given them 19 Of Spies sent to search the Land 34 Of Gods anger for Israels incredulitie 41 and disobedience THese bee the words which Moses spake unto all Israel on this side Iordan in the wildernesse in the plaine over against the red Sea betweene Pharan and Tophel and Laban and Hazeroth and Dizahab Eleven daies journey from Horeb by the way of mount Seir unto Kadesh-Barnea And it was in the fortieth year in the eleventh moneth in the first day of the moneth Moses spake unto the sonnes of Israel according unto all that Iehovah had commanded him unto them After he had smitten Sihon King of the Amorites which dwelt in Heshbon and Og king of Bashan which dwelt in Ashtaroth in Edrei On this side Iordan in the Land of Moab began Moses to declare this Law saying Iehovah our God spake unto vs in Horeb saying Yee have dwelt long enough in this mountaine Turne you and take your journey and goe to the mount of the Amorite and unto all his neighbours in the plaine in the mountaine and in the vale and in the south and by the Sea side to the land
13. all that I shall command This Christ did in his owne person as he said I speake not of my selfe but the Father which sent me he gave me a commandement what I should say and what I should speake and I know that his commandement is life everlasting whatsoever I speake therefore even as the Father said unto mee so I speake Ioh. 12. 49 50. and All things that I have heard of my Father I have made knowne unto you Iob. 15. 15. He did and doth it also by his Ministers for as he gave his Apostles the words which the Father had given him Ioh. 17. 8. so the things which they spake and wrote were the commandements of the Lord 1 Cor. 14. 37. and he requireth of all that If any man speake it should be as the oracles of God 1 Pet. 4. 11. V. 19. my words God here acknowledgeth the words to be his own which Christ should speake as himselfe also said My doctrine is not mine but his that sent me Ioh. 7. 16. And whereas Prophets used to shew signes wonders Deut. 13. 1 2. though Christ did many such Act. 2. 22. yet are they not here mentioned because the word gospell of Christ is the power of God unto salvation Ro. 1. 16. and his commandement is life everlasting Ioh. 12. 50. and Christs name is called the word of God Rev. 19. 13. Io. 1. 1. the word rather than wonders was that w ch the ancient Iewes expected by Christ as their later writers doe witnesse saying Let it not come up into thy mind that the king Christ needeth to do signes woÌ„ders the thing is not so for behold Rabbi Akibah was a great wise man of the wise men of the Thalmud and he was armour-bearer to Ben Coziba the King who was thought to be the king Christ. And both he and all the wise men of his age supposed that he had beene Christ the King untill he was killed for his iniquities when he was killed they knew he was not so And the wise men asked not of him any signe or wonder Maim in treat of Kings ch 11. s. 3. Howbeit when the true Christ was indeed come that wicked and adulterous generation sought after a signe Mat. 16. 14. and 12. 38 39. and except they saw signes and wonders they would not beleeve Ioh. 4. 48. and though he did many miracles before them yet they beleeved not in him Ioh. 12. 37. He came in his Fathers name and they received him not another as Beu Coziba came in his own name and him they received Ioh. 5. 43. I will require it to wit by punishmeÌ„t for so requiring often signifieth Gen. 9. 5. and 42. 22. and so the Greeke here translateth I will take vengeance on him and the Apostle expoundeth it thus every soule which will not he are that Prophet shall be destroyed from among the people Act. 3. 23. The Chaldee translateth My Word shall require it of him And the Hebrew Doctors so explaine these words He that transgresseth against his words is guiltie of death by the hand of God as it is written in Deut. 18. I will require it of him Maim in Iesude hatorah c. 9. s. 2. This was fulfilled upon the Iewes who would not hearken to the words of Christ therefore he destroyed the Citie and the Sanctuarie as was prophesied Dan. 9. 26. The enemies laid it even with the ground and the children therof within it they left not therein one stone upon another because she knew not the time of her visitation Luk. 19. 44. So they died in their sins Ioh. 8. 24. and wrath came upon them to the uttermost 1 Thess. 2. 16. Vers. 20. shall presume The Greeke and Chaldee expound it shall doe ungodlily and wickedly not commanded of this sin the false Prophets in Israel were commonly guiltie for it reproved as They have seene vanitie and lying divination saying The Lord saith and the Lord hath not sent them Ezek. 13. 6. and I have not sent them saith the Lord yet they prophesie a lie in my name Ier. 27. 15. And of this the Hebrewes say The false Prophet is to bee strangled to death although he prophesie in the name of the Lord and neither addeth nor diminisheth Deut. 18. 20. Whether he prophesieth that which he hath not heard by propheticall vision or who so hath heard the words of his fellow Prophet and saith that this word was said unto him and be prophesieth therby 〈…〉 is a false Prophet and is to be strangled to death Maiâ— treat of Idolatrie chap. 5. sect 7 8. of other gods as they that prophesied by Baal Ier. 2. 8. and 23. 13. The Hebrewes declare it thus The Prophet that prophesieth in the name of an Idol as he that saith such an Idol or such a starre said unto me that we are commanded to doe this or that or not to doe it though it be to pronounce that uncleane which is uncleane or that cleane which is cleane c. he is to be strangled to death c. And it is unlawfull to aske of him a signe or a wonder and if he doe any of him-selfe they may not regard him who so supposeth of his signes that per adventure they may be true transgresseth this prohibition Deut. 13. 3. Thou shalt not bearken unto the words of that prophet Maim treat of Idolatrie chap. 5. sect 6 7. shall â—ven die that is shall be put to death by the Magistrate and his judgement is to be strangled as before is noted For which strangling they afterward as under the Romans used Crucifying And the Hebrewes say They judged not either a whole tribe or a false Prophet or the high Priest but by the mouth of the Synedrion of 71. Iudges Thalmud Bab. in Sanhedrin chap. 1. This high Synedrion was after in Ierusalem hereupon our Saviour said It cannot be that a Prophet perish out of Ierusalem and ô Ierusalem Ierusalem which killest the Prophets c. Luk. 13. 33 34. Vers. 22. That which in Greeke Whatsoever things meaning of predictions foretelling things to come For touching matters of faith and of the worship of God the people were to hold unto the written Law against which if any Prophet did teach and give a signe or wonder which came to passe yet they were not to beleeve or hearken unto him See Deut. 13. 1 5. the thing or the word be not But Ionas prophesied the destruction of Niniveh within fortie dayes and it came not to passe yet the Lord had spoken that word Ion. 1. and 3. Here then conditions are implied as if men breake not off their sinnes by repentance the evils foretold shall come upon them c. Ezek. 33. 13 14 15. Ier. 26. 12 13 18 19. Especially this is meant concerning prophesies of good things which if they come not to passe the Prophet is found false as Ieremie said to Ananias The Prophets that have beene before mee and before thee of old prophesied
pâ—rtion was that if a man had two sonnes his goods were divided into three parts whereof the eldest had two parts and the youngest the third For the first-borne was to be reckoned as two sonnes as Ioseph who had the first birth-right 1 Chron. 5. 2 was two tribes Ephraim and Manasses The Hebrewes explaine it thus The first-borne is to receive a double portion of his fathers goods Deut. 21. 17. As if he leave five sonnes and one of them is the first-borne he is to have a third of his goods and every of the other foure receiveth a sixt part If he leave nine sonnes the first-borne hath a fiâ—t part and every of the other eight a tenth part And so according to this partition doe they part alwaies Maimony treat of Inheritances ch 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit 2 Kin. 2. 9. that he might have so much more as any of his other disciples of all that is found his the word found ofâ—é signifieth things present as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrewes judgement The first-borne had not a double portion of the goods which might come after his fathers death but of the goods which were assuredly his fathers come into his hand or power ss it is written OF ALL THAT IS FOVND HIS As one of the heires of his father that dieth after the death of his father the first-borne and the single brother doe inherit his goods alike And so if his father hath a debt owing him or hath a ship at sea they are heires of it alike Maim treat of Inheritanâ—â—â— ch 3. sect 1. It is also said found his he saith 〈◊〉 found hers and by the Hebrewes it is holden â—â—at The first-borne hath not a double portion of his mothers goods but the first-borne and another sonne that are heires to their mother doe share alike whether he be the first-borne for inheritance or the first that openeth the wombe The first-borne for inheritaâ—ce is â—e that is first-borne to his father as it is written in v. 17. THE BEGINNING OF HIS STRENGTH and they respect not the 〈…〉 er though she have borne many sonnes if he be 〈◊〉 fathers first-borne he hath a double portion He 〈◊〉 â—â—mmeth into the world after untimely births 〈◊〉 were before him is the first-borne for inheriâ—â—â—ce And so one borne at his fulltime if he be borne 〈◊〉 he that commeth after him is the first-borne 〈…〉 ritance If a man have sonnes while hee is an 〈…〉 en and after becommeth a proselyte he hath no 〈…〉 borne for inheritance But an Israelite that hath 〈…〉 by a bond-woman or by an heathen woman 〈…〉 ch as he is not called his sonne he that com 〈…〉 after him of an Israelitesse is the first-borne for 〈…〉 nce and hath a double portion Maim ibi 〈…〉 ch 2. s. 8 9 10 12. of his strength or of 〈…〉 our So Iakob said of Reuben his eldest 〈…〉 49. 3. The Greeke translateth of his children 〈…〉 this is the first reason of the Law from nature 〈…〉 e. the right Hebr. the judgement which 〈…〉 eeke explaineth thus the first birth-rights 〈…〉 or belong unto him And this may be un 〈…〉 ood in respect of the Iudgement or Law of 〈◊〉 Lâ—rd which is added unto the former reason 〈◊〉 nature and maketh the first-bornes right more firme unto him Wherefore as Esau before-hand sold his birth-right and the sale was confirmed Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be parted his sale is firme because the portion is his before it is parted saith Maimony treat of Inheritance c. 3. s. 6. And by reason of this right of the first-borne his children after him do inherit also as this Hebrew canon sheweth Who so hath two sonnes a first-borne and another and they die both of them whiles he liveth and leave children behinde them the first-borne leaveth a daughter the single brother leaveth a sonne the sonne of the single brother shall inherit of the old mans goeds a third part which was his fathers portion the daughter of the first-borne shall inherit two thirds which was her fathers portion And such is the right of brethrens children and of the fathers brothers children and of all that doe inherit if the father of one of the heires were a first-borne the heire receiveth the portion of his first birth-right for him Maimony ibidem c. 2. s. 7. By this Law was fore-shadowed how the elect the Israel of God Gal. 6. 16. which are his first-borne Exod. 4. 22. and Church of the first-born which are written in heaven Heb. 12. 23. shall have a double portion and inherit the good things of God as they which have the promise of the life which now is and of that which is to come 1 Tim. 4. 8. and are the heires of God and joint-heires with Christ Rom. 8. 17. and being justified by his grace are made heires according to the hope of eternall life Tit. 3. 7. God having begotten them againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1. 4. Vers. 18. stubborne or perverse revolting refractarie that turneth away from God and his Law and it implieth the affection of the heart as Ier. 5. 23. and the cariage and action as an untamed heiffer Hos. 4. 16. Neh. 9. 29. And so the Apostle translateth it into Greeke by two words disobedient or unperswaded and gaine-saying Rom. 10. 21. from Esay 65. 2. So here the Greeke expoundeth it disobedient rebellious The Hebrew Moreh signifieth one that changeth or turneth to the worse both in heart and action and in particular turneth from and opposeth the word of God as Deut. 1. 26. 43. and 9. 7 23 24. The Greeke here translateth it Contentious The instance of this rebellion is shewed in v. 20. obeieth not or â—earkeneth not the Chaldee translateth receiveth not the word chastened or nurtured which implieth both words and acts as by rebukes stripes and outward punishment Levit. 26. 23 28. and sometime by the hand of the Magistrate Deut. 22. 18. in which sense the Hebrews understand this here And having spoken before of words this therefore is meant of blowes also Vers. 19. and his mother both of them so that one alone was not enough to cause him to be put to death The Hebrew Doctors as they are alwaies warie in cases that concerne the taking away of any mans life so in this above others they set downe many and strange limitations as first they restraine it to those particular sinnes of gluttony and drunkennesse vers 20. and that gluttony to be eating of flesh onely and drunkennesse with wine onely Also that the sonne is not to be put to death unlesse hee have stollen somewhat from his father and bought therewith flesh and wine for riot and eaten and drunke it without his
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I